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THE 


ACTS  OF  THE  APOSTLES 


EXPLAINED 


BY 

/ 


JOSEPH  ADDISON  ALEXAISTDEE 


IN  TWO   VOLUMES 
VOLUME  II 


NEW  YOKK 

CHARLES  SCRIBNER  377  BROADWAY 

1857 


Entered,  according  to  Act  of  Congress,  in  the  year  1857,  by 

JOSEPH  ADDISON  ALEXANDER, 

In  the  Clerk's  Office  of  the  United  States  District  Court  for  the  District  of  New  Jersey. 


JOHN  F.  TPwOW, 

PBINTEE,  STEREOTTPEB,  AND  ELECTEOTTPEE, 

377  &  379  Broadway,  New  York, 


THE 


ACTS  OF  THE  APOSTLES 


CHAPTEE   Xin. 

The  first  great  movement,  from  Jerusalem  to  Antioch,  having 
been  recorded  in  the  previous  twelve  chapters,  the  historian 
now  enters  on  the  second,  beginning  at  Antioch  and  end- 
ing at  Rome,  in  which  the  field  of  operations  is  the  Gentile 
world,  and  the  principal  agent  the  Apostle  Paul  (xiii- 
XXVIII.)  The  first  and  largest  portion  of  this  narrative  is 
occupied  with  the  Apostle's  active  ministry,  or  his  official 
labours  while  at  liberty  (xiii-xxi.)  The  historical  account 
of  these  commences  with  his  first  foreign  mission,  that  to 
Cyprus  and  certain  parts  of  Asia  Minor  (xiii,  xiv.)  The 
division  of  the  text  now  immediately  before  us  contains  the 
first  part  of  this  mission,  from  its  inception  in  the  church  at 
Antioch  to  the  arrival  of  the  missionaries  at  Iconium  (xiii.) 

We  are  first  told  how  Barnabas  and  Saul  were  designated 
to  the  missionary  work  (1-3).  They  then  sail  from  Syria 
to  Cyprus  (4.)  They  visit  Salamis  and  Paphos  in  that  island 
(5,  6.)  A  sorcerer  resists  them  and  is  struck  Avith  blindness 
(6-11.)  The  Roman  Proconsul  is  converted  (12.)  Saul, 
henceforth  called  Paul,  as  Apostle  of  the  Gentiles,  conducts 
the   mission   into   Asia   Minor,   landing  at    Perga  in  Pam- 

VOL.  IT. — 1 


2  ACTS   13,  1. 

]>liylia,  wliere  tlicir  attendant,  John  Mark,  leaves  them  (13.) 
They  proceed  to  Antioeh  in  Pisidia,  and  attend  tlie  syna- 
c^ogue  (14,  15.)  Paul  preaehes  his  lirst  sermon  upon  record 
(lG-41.)  It  produces  a  j)0werlul  eftect  iijion  the  peo])le  (42- 
44.)  The  unljclieving  Jews  make  violent  opposition  (45.) 
Paul  avows  his  mission  to  the  Gentiles  (46,  47.)  Many  Gen- 
tiles are  converted  (48,  49.)  The  Jews  excite  a  persecution 
(50.)  Paul  departs  to  Iconium,  leaving  the  new  converts  in  a 
hajipy  state  (51,  52.) 

1.  Now  there  were  in  the  church  that  was  at 
Antioeh  certain  prophets  and  teachers ;  as  Barnabas, 
and  Simeon  that  was  called  Niger,  and  Lucius  of 
C}Tene,  and  Manaen,  Avhich  had  been  brought  up  with 
Herod  the  tetrarch,  and  Saul. 

At  A?itioch  in  the  being  (or  existing)  church.  Tlie  parti- 
ciple {being)  is  emphatic,  and  has  been  variously  explained, 
as  meaning  the  real  or  true  church,  in  opposition  to  the  false 
Judaic  one  ;  or  the  church  as  it  then  was,  in  its  actual  condi- 
tion, still  requiring  inspired  teachers,  until  uninspired  ones 
could  be  provided ;  or  the  church  now  really  existing,  and  so 
well  established  that  it  could  spare  labourers  to  go  abroad. 
All  these  interpretations  supply  something  not  expressed  or 
necessarily  suggested  by  the  text  or  context.  The  only  nat- 
ural construction  is  the  one  adopted  in  our  version,  which 
supposes  being  to  denote  nothing  more  than  the  existence  of 
a  church  there,  or  the  fact  that  Antioeh  had  not  only  heard 
the  Gospel  and  invented  the  name  Christian  (see  above,  on 
11,  26),  but  was  now  the  seat  of  a  regularly  organized  church, 
with  a  full  and  efficient  corps  of  ministers.  '  There  were  at 
Antioeh  in  the  church  which  now  existed  there.'  The  powers 
of  this  church  were  exercised,  according  to  the  apostolical 
principle  and  practice,  through  divinely  constituted  officers, 
here  described  as  Prophets  and  Teachers  (see  above,  on  2,  18), 
i.  e.  either  inspired  teachers,  as  a  single  class,  or  inspired  and 
uninspired  teachers,  as  distinct  classes.  Or,  still  more  proba- 
bly than  either,  the  two  words  are  generic  and  specific  terras, 
applied  to  the  same  persons,  one  denoting  their  divine 
authority,  the  other  the  precise  w^ay  in  which  it  was  exercised. 
Other  distinctions  which  have  been  assumed,  such  as  that  be- 
tween itinerant  and  settled  ministers,  or  occasional  and  stated 


ACTS   13,  1.  3 

preachers,  or  exliorters  and  instructors,  are  possible  enouo'h, 
but  not  susceptible  of  proof.  As  may  seem  to  im])ly  that 
there  were  others  not  here  mentioned ;  but  the  Greek  word 
(re)  simply  means  both,  i.  e.  not  only  Barnabas,  but  those  who 
follow.  (See  the  very  same  form  in  1,  13  above.)  Barnabas 
is  probably  named  first,  as  the  oldest  man  and  oldest  minister, 
or  as  the  one  who  had  been  sent  down  from  Jerusalem  (see 
above,  on  11,  22),  or  perhaps  as  being  really  the  pastor  or 
presiding  elder  of  the  church  at  Antioch.  Simeon  (or  Simon), 
a  very  common  Hebrew  name  (see  above,  on  1,  13.  8,  9. 
9,  43.  10,  6),  here  distinguished  by  the  Roman  surname 
Niger  {Black),  which  has  led  some  to  identify  the  person 
here  meant  with  Simon  the  Cyrenian,  who  bore  our  Saviour's 
cross  (Matt.  27,  32.  Mark  15,  21.  Luke  23,  26.)  Lucius  is 
expressly  described  as  a  Cyrenian,  and  may  be  the  same 
whom  Paul  salutes  (Rom.  16,  21)  among  his  kinsmen,  either 
in  the  wide  or  narrow  sense.  (See  above,  on  10,  24.)  That 
this  was  Luke  himself,  is  an  ancient  but  improbable  conjec- 
ture. Manaen  is  a  Hellenistic  form  of  the  Hebrew  JSIenahem 
(2  Kings  15,  14.)  Which  had  been  brought  up  icith  Herod  is 
more  concisely  and  exactly  rendered  in  the  margin,  Herod'^s 
foster-brother.  The  tetrarch,  i.  e.  Herod  Antipas,  the  one  so 
often  mentioned  in  the  Life  of  Christ.  Josephus  and  the 
Talmud  speak  of  a  Menahem,  an  Essene,  who  predicted  the 
elevation  and  long  reign  of  Herod  the  Great,  and  was  there- 
fore an  object  of  his  special  favour.  It  is  very  possible  that 
this  man's  son  was  nursed  or  educated  with  the  king's  sons, 
and  afterwards  converted  to  the  Christian  faith.  (For  another 
follower  of  Christ  connected  with  the  court  of  Herod,  see 
Luke  8,  3.)  As  the  same  Greek  particle  (re)  is  repeated  with 
this  name,  although  here  translated  simply  and,  some  suppose 
a  distinction  to  be  thereby  made  between  the  first  three  as 
prophets  and  the  last  two  as  mere  teachers.  But  who  can 
suppose  Saul  to  have  been  less  a  prophet  than  Barnabas? 
(Compare  1  Cor.  14,  1-5.)  The  place  assigned  to  Saul  in  this 
list  has  been  variously  explained ;  but  the  most  satisfactory 
solution  is,  that  his  apostolical  commission  had  not  yet  been 
made  known,  and  that  until  its  disclosure,  he  was  to  remain 
undistinguished  from  his  fellow-labourers,  or  even  to  take  the 
lowest  place  among  them,  as  on  this  occasion.  (See  below,  on 
vs.  9.  13.)  The  word  certain  {rcvf.^)  in  the  first  clause  is  omit- 
ted by  the  oldest  manuscripts  and  latest  critics. 


4  ACTS   13,  L>.  'A. 

2.  As  they  ministered  to  the  Lord  and  fasted,  the 
Holy  Ghost  said,  Sej)arate  me  Baniabas  and  Saul  for 
the  work  whereunto  I  have  called  them. 

They  inimsterhig^  the  Greek  word  from  whieli  liturgy  is 
derived,  but  which  is  never  elsewhere  used  in  the  Xew  Testa- 
ment witli  any  special  or  exclusive  reference  to  prayer.  Ac- 
cording to  its  derivation,  it  means  any  public  service  or  official 
function.  The  cognate  verb  and  noun  are  applied  to  the  min- 
istry of  angels  (Ileb.  1,  7.  14),  to  Christian  charity  and  kind- 
ness (Rom.  15,  27.  2  Cor.  9,  12.  Pliil.  2,  30^,  to  magistrates 
as  ministers  of  God  (Rom.  13,  6),  to  the  Christian  ministry 
and  missions  (Rom.  15,  16),  to  pubhc  worship,  and  especially 
the  Jewish  ritual  (Luke  1,  23.  Heb.  10,  11.)  Later  ecclesias- 
tical usage  restricted  it  to  the  Sacraments,  and  Chrysostom 
/Explains  it  here  to  mean  preaching.  But  its  true  sense  is  the 
general  one  expressed  in  the  translation,  ministering^  engaged 
in  the  discharge  of  their  official  functions,  with  particular 
reference  to  pubUc  woi-ship,  and  with  the  special  addition,  in 
this  case,  of  fasting,  not  as  a  stated  periodical  observance, 
which  is  rather  discountenanced  than  recommended  in  the 
New  Testament,  but  as  a  special  aid  to  jorayer,  no  doubt  for 
the  spread  of  Christianity,  and  perhaps  for  guidance  as  to 
their  own  duty  at  this  interesting  crisis.  The  Holy  Ghost 
said^  while  they  were  thus  engaged,  perhaps  to  all  at  once  by 
audible  communication,  or  by  special  revelation  to  some  one 
among  them.  Separate^  a  verb  used  elsewhere  in  a  bad  sense, 
(see  Matt.  13,  49.  25,  32.  Luke  6,  22),  but  here  (as  in  Rom. 
1,  1.  Gal.  1,  15)  meaning,  set  apart^  designate,  implying  sepa- 
ration from  the  rest,  and  from  the  ordinary  work  in  which 
they  had  been  all  engaged,  to  another  special  and  extraordi- 
nary business.  Called  them^  i.  e.  Barnabas  and  Saul,  but  not 
the  rest  of  you.  This  work  was  not  to  supersede  or  take  the 
l^lace  of  the  stated  ministry,  but  to  be  superadded  to  it.  The 
very  form  of  the  command  shows  that  this  was  no  reception 
of  Barnabas  and  Saul  by  the  others  to  their  own  body,  but  a 
solemn  and  extraordinary  separation  from  it. 

3.  And  when  they  had  fasted  and  prayed,  and  laid 
(their)  hands  on  them,  they  sent  (them)  away. 

This  verse  records  the  execution  of  the  previous  command. 
Then  having  fasted  and  prayed  may  be  a  mere  continuation 


ACTS  13,  3.  4.  5 

of  the  fast  already  mentioned,  or  a  subsequent  observance  of 
the  same  kind,  implying  a  continued  need  of  this  auxiliary  to 
their  j^rayers  for  the  divine  blessing  on  this  new  and  most  im- 
portant measure.  Laid  hands  on  them^  as  a  sign  of  transfer 
from  the  ordinary  service  of  the  church  to  an  extraordinary 
mission.  (See  above,  on  6,  6.  8,  17.  9, 12.)  Sent  them  away^ 
dismissed,  discharged  them,  let  them  go  (see  above,  on 
3,  13.  4,  21.  23.  5,  40),  again  implying  sej^aration  from  their 
own  body,  as  prophets  and  teachers  of  the  church  at  Antioch. 
The  nature  and  design  of  this  proceeding  have  been  variously 
understood,  in  accordance  with  various  conclusions  or  hypo- , 
theses  as  to  church-organization.  It  could  not  be  an  ordina- 
tion to  the  ministry ;  for  the  very  two  now  set  apart  were 
already  eminent  and  successful  ministers,  far  more  illustrious 
in  the  church  than  those  who  are  supposed  to  have  ordained 
them.  It  could  not  be  a  consecration  (so  called)  to  the  dio- 
cesan episcopate  ;  for,  even  admitting  its  existence,  why  should 
all  these  prelates  be  attached  to  one  church  (v.  1)  ?  Or  if  not 
prelates,  how  could  they  bestow  a  higher  office  than  they 
held  themselves  ?  Least  of  all  could  it  be  (as  some  allege) 
an  elevation  of  these  two  men  to  the  Apostleship,  to  fill  the 
places  of  the  two  Jameses ;  for  how  could  ordinary  ministers, 
or  even  bishops,  create  Apostles  ?  Or  how  could  such  an  act 
be  reconciled  with  Paul's  asseveration  (Gal.  1,  l)  that  his 
Apostleship  was  not  from  men,  nor  even  through  men  ?  Or 
with  the  fact  that  Barnabas  is  nowhere  subsequently  called  an 
Apostle,  except  on  one  occasion  in  conjunction  with  Paul,  and 
even  then  in  a  dubious  sense?  (See  below,  on  14,  4.  14.) 
The  only  remaining  supposition  is,  that  this  was  a  designation, 
not  to  a  new  rank  or  office,  but  to  a  new  work,  namely,  that 
of  foreign  missions,  or  rather  to  this  single  mission,  which 
they  are  subsequently  said  to  have  "  fulfilled."  (See  below, 
on  14,  26.)  It  is  not  necessarily  implied  that  this  was  the  first 
intimation  made  to  Barnabas  and  Saul  of  their  vocation  to  the 
work  of  missions.  The  divine  communication  mentioned  in 
22,  21,  below,  may  have  been  previously  made  ;  and  they  may 
have  come  to  Antioch  for  the  very  purpose  of  obtaining  a  dis- 
mission from  the  church  there ;  and  it  may  have  been  in  refer- 
ence to  this  request,  that  the  Prophets  and  Teachers  were 
engaged  in  special  prayer  and  fasting  for  divine  direction. 

4.  So  they,  being  sent  forth  by  the  Holy  Ghost, 


6  ACTS    13,   4.  5. 

departed  unto  Seleucia ;  and  from  thence  they  sailed 
to  Cyprus. 

As  it  had  just  been  said  that  they  were  dismissed  or  let  go 
by  the  church,  their  divine  legation  is  again  asserted,  to  pre- 
vent mistake.  Being  sent  forth  by  the  Holy  Ghost^  not 
merely  by  their  associates  at  Antioch.  Departed^  literally, 
came  down^  Avhich  miglit  seem  to  mean  down  the  Orontes,  on 
which  Antioch  is  situated ;  but  it  more  probably  means,  from 
the  interior  to  tlie  scacoast.  (See  above,  on  12,  19.)  Seleii- 
cia,  a  Syrian  i)ort,  near  the  mouth  of  the  Orontes,  west  of 
Antioch,  built  by  Seleucus  Nicator,  and  called  by  his  own 
name,  as  Antioch  was  by  that  of  his  father.  (See  below,  on 
V.  14.)  Sailed^  or  more  emphatically,  sailed  away^  i.  e.  from 
Syria,  where  they  had  so  long  been  labouring.  Cyprus^  a 
large  island  oft*  the  coast  of  Palestine,  renowned  in  the  re- 
motest times  for  wealth,  fertility  and  luxury.  It  was  now  a 
Roman  })rovince,  ruled  by  a  Proconsul.  (See  below,  on  v.  7.) 
This  island  may  have  been  selected  as  their  first  field  of  mis- 
sionary labour,  not  merely  on  account  of  its  proximity  to 
Syria,  but  because  it  was  the  native  land  of  Barnabas  (see 
above,  on  4,  36),  and  perhaps  of  John  Mark  also  (see  the  next 
verse,  and  compare  Col.  4,  10.)  It  could  hardly  be  fortuitous 
that  this  first  mission  was  directed  to  the  native  countries  of 
the  missionaries,  and  to  Cyprus  first,  as  Barnabas  still  took  the 
lead. 

5.  And  when  they  were  at  Salamis,  they  preached 
the  word  of  God  in  the  synagogues  of  the  Jews :  and 
they  had  also  John  to  (thek)  minister. 

Being  in  Salamis^  or  having  got  there.  This  was  an 
ancient  city  in  the  south-eastern  corner  of  the  island,  after- 
wards called  Constantia,  and  now  Famagusta.  Preached 
(announced,  declared)  the  word  of  God  (the  new  or  Christian 
revelation.)  Synagogues^  assemblies,  meetings,  whether  large 
or  small.  It  is  not  probable  that  Salamis  contained  more  than 
one  such  building,  nor  certain  that  it  had  even  one ;  but  the 
Greek  word,  as  we  have  already  seen  (on  6,  9),  admitted  of  a 
wider  application  than  the  one  assigned  to  it  in  later  usage. 
The  first  preachers  of  the  Gospel,  being  Jews  by  birth  and 
education,  obtained  access,  through  the  synagogues,  not  only 
to  their  countrymen,  but  also  to  the  serious  and  devoutly  dis- 


ACTS  13,  5.  6.  n 

posed  Gentiles,  who  were  in  the  habit  of  attending  Jewish 
worship.  (See  above,  on  9,  20.  10,1.)  To  {oy  for)  their  nii7i- 
ister^  attendant,  servant.  (For  the  origin  and  usage  of  the 
Greek  word,  see  above,  on  5,  22.)  As  the  same  word  is  else- 
where used  by  Luke  to  designate  an  officer  or  servant  of  the 
synagogue  in  Nazareth  (see  Luke  4,  20),  it  might  seem  here 
to  have  specific  reference  to  what  immediately  precedes. 
'  They  preached  in  the  synagogues  of  Salamis,  and  in  so  doing 
were  assisted  or  attended  on  by  John.'  It  is  generally  under- 
stood, however,  in  a  wider  sense,  to  wit,  tliat  he  attended 
them  upon  this  journey;  but  in  what  capacity,  has  been  dis- 
puted. Some  make  him  a  mere  personal  attendant,  like  the 
young  men  who  accompanied  the  ancient  prophets ;  others  an 
ordained  minister  of  lower  rank,  to  aid  in  preaching  and  ad- 
ministering baptism ;  others  still,  avoiding  these  extremes, 
regard  him  as  a  personal  attendant,  but  preparing  for  more 
sacred  duties.     (See  below,  on  16,  1-3.) 

6.  And  when  they  had  gone  through  the  isle  unto 
Paphos,  they  found  a  certain  sorcerer,  a  false  prophet, 
a  Jew,  whose  name  (was)  Bar-jesus : 

Having  gone  through  the  lohole  island^  is  the  reading  of 
the  five  oldest  manuscripts,  i.  e.  through  its  whole  length,  from 
east  to  west.  Though  not  expressly  mentioned,  it  is  highly 
probable  that  in  this,  as  in  other  previous  cases  of  the 
same  kind,  they  preached  in  smaller  towns  up©n  the  road. 
(See  above,  on  8,  25.  40.  9,  32.)  U^ito,  even  to,  as  far  as, 
the  particle  again  suggesting  that  they  had  traversed  the 
Avhole  island.  Paphos^  a  city  on  the  western  coast  of  Cyprus, 
famous  for  the  worship  of  Venus  in  a  temple  near  it,  whence 
she  is  called  Paphicm  by  Homer  and  Horace.  It  was  now 
the  seat  of  Roman  government,  i.  e.  the  residence  of  the  Pro- 
consul. Founds  met  with,  learned  that  he  was  there  before 
them.  (For  the  passive  of  the  Greek  verb,  see  above,  on  8,  40, 
and  compare  v.  9  of  the  same  chapter.)  Several  of  the  oldest 
manuscripts  and  latest  editors  read,  a  certain  man^  a  sorcerer. 
For  the  true  meaning  of  this  last  word  (magus  or  inagiciaii).^ 
see  above,  on  8,  9.  A  false  prophet  (and)  a  Jeio^  or  a  Jewish 
false  prophet^  as  the  last  word  in  Greek  may  be  either  an  ad- 
jective or  a  substantive.  This  man  was,  therefore,  not  a  hea- 
then sorcerer,  like  Simon  Magus,  but  a  Jewish  renegade,  or 
still  more  probably,  a  jorofessed  Jew,  but  falsely  claiming  in- 


8  ACTS   Hi,  0.  7. 

Fpiration.  There  were  probably  many  such  amoiii^  the  Goetes 
or  iinj)ostors  who  aboiindt'd  in  the  Apostolic  au^e,  not  as  more 
juir.ixlers,  but  as  teacliers  ol"a  hii^dier  kind  of  science,  in  mIucIi 
trade  Jews  would  have  a  c^rcat  advantai^e  from  their  real  su- 
periority in  relitrious  knowledu^e.  W/iose  nfunc  ((^r.  to  icho)n 
tlie  name)  was  Bur-jemis,  an  Aramaic  form,  meanint^  the  ^<n% 
of  Joshua.  See  ai)ove,  on  7,  45,  and  compare  the  kindred 
forms,  I5arabbas  (Matt.  27,  16),  Bartholomew  (see  above,  on 
1,  13),  Barjonas  (.^[att.  10,  17),  Barnabas  (vs.  1.2),  Barsabas 
(1,  23),  Baitimeus  (Mark  10,  46.) 

7.  AMiicli  was  with  the  deputy  of  the  country,  Ser- 
gius  Pauhis,  a  pi-udent  man ;  Avho  called  for  Barnabas 
and  Said,  and  desired  to  hear  the  Avord  of  God. 

Was  with,  not  merely  at  some  one  time,  such  as  that  of 
their  arrival,  but  habitually,  in  his  service  or  his  company. 
We  know,  from  contemporary  writers,  that  such  associations 
were  not  uncommon  at  the  courts  or  residences  of  distin- 
guished public  men,  arising  no  doubt,  at  least  partially,  from 
the  prevailing  discontent  of  the  most  serious  lieathen  with 
their  own  religion,  and  perhaps,  in  some  degree,  from  their 
prevailing  expectation  of  a  great  deliverer  from  among  the 
Jews,  which  would  account  still  further  for  the  presence  of 
Bar-Jesus  in  the  case  before  us.  (See  above,  on  2,  5,  vol.  1, 
p.  47.)  Deputy  of  the  eountry  is  in  Greek  a  single  word,  used 
by  the  later  writers,  such  as  Polybius  and  Plutarch,  to  repre- 
sent the  Latin  Proconsul.  We  have  here  a  striking  instance 
of  a  supposed  error  becoming  a  conclusive  proof  of  accuracy 
even  in  minute  jjoints.  The  Roman  provinces  were  divided  by 
Augustus  into  two  great  classes,  senatorial  and  imperial,  the  for- 
mer governed  by  Proconsuls,  and  the  latter  by  Propra?tors  or 
Consular  Legates.  Now  as  Cyprus  was  originally  an  Lnperial 
province,  the  use  of  the  Avord  Proconsul,  or  its  Greek  equiva- 
lent, was  once  regarded  as  an  error,  though  of  no  importance; 
but  it  was  afterwards  discovered,  by  a  more  min\ite  examina- 
tion of  original  authorities,  that  before  the  date  of  these  events, 
the  island  had  been  transferred  from  the  one  class  to  the  other, 
and  was  now  actually  under  a  Proconsul,  a  fact  confirmed  by 
the  existence  of  a  Cyprian  coin,  belonging  to  the  same  reign, 
on  which  Proclus,  the  successor  of  Sergius  Paulus,  bears  the 
very  title  given  to  the  latter  in  the  verse  before  us.  Prudent, 
though  always  used  to  represent  tliis  Greek  word  in  the  Eng- 


ACTS  13,  7.  8.  9 

lish  version  (see  Matt.  11,  25.  Luke  10,  21.  1  Cor.  1,  19),  is 
not  so  expressive  of  its  meaning  as  intelligent  or  sensible. 
Perhaps,  liowever,  it  was  not  here  used  to  denote  capacity  or 
knowledge  so  much  as  disposition  or  habit  of  mind,  and  might 
therefore  be  still  better  rendered  thoughtful  or  reflecting^  with 
particular  allusion  to  religious  subjects.  This  state  of  mind, 
so  fir  from  being  inconsistent  with  his  patronage  of  Elymas, 
explains  it,  by  suggesting  that  he  had  precisely  that  kind  of 
uneasiness  or  curiosity,  which  one  acquainted  mth  the  Hebrew 
Scrij^tures  would  be  best  prepared,  however  partially,  to  sat- 
isfy. lT7iO,  literally,  this^  the  latter,  i.  e.  Sergius  Paulus,  the 
name  last  mentioned.  Called  for^  literally,  calling  to^  i.  e.  to 
himself,  or  to  his  presence,  summoning,  requiring  to  attend. 
(See  above,  on  5,  40.  6,  2,  and  compare  the  application  of  the 
same  verb  to  the  call  of  God,  in  2,  39.)  Desired,  in  Greek  an 
emphatic  or  intensive  compound,  much  stronger  than  the  sim- 
ple verb  employed  in  the  next  verse,  and  meaning  sought  for, 
inquired  after,  but  here  construed  with  another  verb  {to  hear.) 
It  is  clear  from  the  tense  and  collocation  of  this  verb,  that  it 
was  not  meant  to  express  (although  it  certainly  implies)  his 
previous  state  of  m^ind,  but  rather  that  occasioned  by  the  news 
of  their  arrival,  or  their  actual  appearance  in  obedience  to  his 
summons.  (Whereupon)  he  sought  (or  earnestly  requested) 
to  hear  the  word  of  God,  i.  e.  the  gospel,  claiming  to  be  a 
new  revelation  or  divine  communication.  (See  above,  on  v.  5, 
and  on  4,  31.  6,  2.  7.  8,  14.  11,  1.  12,  24.) 

8.  But  Elymas  the  sorcerer  (for  so  is  his  name  by 
interpretation)  -withstood  them,  seeking  to  turn  away 
the  deputy  from  the  faith. 

Then  icithstood  them  Elymas,  the  same  Greek  verb  with 
that  in  0^  10,  where  it  is  translated  resist.  The  kind  of  oppo- 
sition, which  the  v»'ord  most  readily  suggests  in  this  •connec- 
tion, is  open  argument  or  disputation  ;  but  it  does  not  neces- 
sarily exclude  more  indirect  and  private  methods,  which  Avould 
be  facilitated  by  his  previous  relations  to  the  governor.  Uly- 
7nas  is  commonly  explained  as  the  Greek  form  of  an  Arabic 
word  meaning  icise  or  learned,  the  plural  of  which  ( Ulema ) 
is  applied  to  the  collective  body  of  Mahometan  doctors  in  the 
Turkish  empire.  AVhile  the  verbal  root  in  Arabic  means  to 
know,  the  corresponding  root  in  Hebrew  means  to  hide,  both 
which  ideas  {occult  science)  are  included  in  the  term  by  which 
VOL.  II — 1* 


10  ACTS   IM,  R.  0. 

Lnko  liero  exi)laiiis  it  (Mitr/i/s.)  T\w  last  clause  Lcivos  the  motive 
of  this  o])])ositi()n.  S(«'L-imj^  tl)e  iinconipouiuUMl  ionn  of  the 
verb  used  in  tiie  i>reeeclini;  verse;  not  only  iria/iinf/  but  at- 
tnnptin(j,  usinir  active  means  to  gain  liis  end.  7b  turn  away^ 
a  very  strong  (ireek  word,  used  in  the  classics  to  denote  the 
act  of  twisting  or  distorting,  but  commonly  employed  in  the 
New  Testament  to  signify  moral  perversion  or  perverseness. 
(See  below,  on  20,  .'^0,  and  compare  Matt.  17,  17.  Luke  9,  41. 
23,  2.  Phil.  2,  15.)  It  here  means  to  divert  attention  or  with- 
draw the  mind,  but  with  an  implication  of  violence  or  great 
exertion.  The  same  verb  is  a])plied,  in  the  Septuagint  version 
of  Hv.  5,  4,  to  the  diversion  of  the  Hebrews  from  their  work 
by  the  visits  and  discourses  of  Closes  and  Aaron.  The  Deputy^ 
or  rather  the  Froconsnl,  as  in  v.  7.  From  the  faith  may 
cither  mean  from  the  Christian  faith,  the  new  religion,  which 
these  strangers  preached  ;  or  from  the  act  of  faith,  i.  e.  believ- 
ing the  new  doctrine  thus  made  known  to  him. 

9.  Then  Saul,  who  also  (is  called)  Paul,  filled  with 
the  Holy  Ghost,  set  his  eyes  on  him — 

There  is  here  a  sudden  change  in  Saul's  relative  position, 
not  only  with  respect  to  Barnabas,  but  also  to  the  whole 
conduct  of  the  mission,  and  the  whole  course  of  the  history. 
From  holding  an  inferior  place,  as  indicated  even  by  the  order 
of  the  names^(sec  above,  on  vs.  1.  2,  and  compare  11,  30.  12, 
25),  he  now  comes  forward  in  this  singular  emergency,  address- 
es Elymas  in  tones  of  high  authority,  and  acts  as  the  organ  of 
the  divine  justice,  in  predicting  or  inflicting  a  retributive  ca- 
lamity. This  change  in  his  position  is  accompanied,  as  in  the 
case  of  Abraham,  Jacob  and  Peter  (Gen.  17,  5.  32,  28.  John 
1,  42),  by  a  change  of  name,  llien  (8c)  8aul^  the  {o?ie)  also 
(called)  Paul.  It  is  not  improbable  that  Saul,  according  to 
the  custom  of  the  Jews  in  that  age  (see  above,  on  v.*l,  and  on 
1,23.  gT  36.  12,  12),  had  already  borne  the  Roman  name  of 
Paulus  ;  and  Luke  might  seem  to  introduce  it  here  merely 
because  of  th^  coincidence  Avith  the  name  of  the  Proconsul. 
But  this  docs  not  account  for  its  invariable  use,  from  this 
point  onwards,  to  the  absolute  exclusion  of  the  Hebrew  name 
by  which  he  had  been  always  before  called.  (See  above,  7,  58. 
8,1.3.  9,1.4.8.11.17.19122.24.26.  11,25.30.  12,25.  13, 
1.2.7.)  Jerome's  idea,  that  he  now  assumed  the  name,  in 
commemoi'ation  of  the  victory  achieved  by  the  conversion  of 


ACTS   13,  9.  10.  11 

the  Romnn  c^ovcrnor,  exao-grerates  the  value  and  importance 
of  that  incident,  and  assumes  an  aduhition  of  great  men  entire- 
ly at  variance  with  apostolic  principles  and  practice,  as  Avell  as 
a  violation  of  the  early  Christian  usage,  according  to  which, 
teachers  gave  their  names  to  their  disciples,  and  not  vice  versa. 
Augustin,  on  the  contrary,  supposes  that  the  name  is  an  ex- 
pression of  humility  (originally  meaning  little.)  But  such  hu- 
mility is  too  much  like  that  of  the  Pope,  w^ho  calls  himself  a 
servant  of  servants ;  and  the  Latin  name  would  not  so  readily 
suggest  this  idea  as  that  of  a  noble  Roman  family  who  bore  it. 
Besides,  why  should  it  be  assumed  just  here,  either  in  point 
of  fact  or  in  the  narrative  ?  The  only  supposition  which  is 
free  from  all  these  difficulties,  and  affords  a  satisfactory  solution 
of  the  facts  in  question,  is,  that  this  was  the  time  fixed  by  di- 
vine authority  tor  Paul's  manifestation  as  Apostle  of  the  Gen- 
tiles, and  that  this  manifestation  w^as  made  more  conspicuous 
by  its  coincidence  M'ith  his  triumph  over  a  representative  of 
unbelieving  and  apostate  Judaism,  and  the  conversion  of  an 
official  representative  of  Rome,  w'hose  name  was  identical 
wath  his  own  apostolical  title.  The  critical  juncture  was 
still  further  marked  by  Paul's  first  miracle  or  sign  of  his 
apostleship  (see  2  Cor.  12,  12),  preceded  by  a  few  words,  but 
conceived  and  uttered  in  the  highest  tone  of  apostolical  au- 
thority. Filled  with  the  Holy  Ghost.,  not  for  the  first  time 
(see  above,  on  9,  17),  but  renewedly  and  specially  insjjired  to 
utter  this  denunciation,  w^hich  is  therefore  not  the  natural  ex- 
pression of  any  merely  human  sentiment  or  feeling,  but  an 
authoritative  declaration  of  God's  purposes  and  judgments. 
Set  his  eyes  on  him.,  a  phrase  very  variously  rendered  in  our 
Bible,  but  the  strict  sense  of  which  is  gazing  (or  intently  look- 
ing) into  him  (see  above,  on  1,  10.  3,  4.  12.  6,  15.  7,  55.  10, 
4.  11,  6.)  This  was  no  doubt  intended  to  arrest  the  attention 
of  the  sorcerer  as  well  as  the  spectators,  and  to  awe  them  un- 
der an  impression  of  God's  presence  and  authority.  With  the 
following  address  of  Paul  to  Elymas,  compare  that  of  Peter 
to  the  Magus  of  Samaria.     (See  above,  on  8,  20-23.) 


rli 


10.  And  said,  O  full  of  all  subtilty  and  all  mis- 
ief,  (thou)  child  of  the  devil,  (thou)  enemy  of  all 
righteousness,  wilt  thou  not  cease  to  pervert  the  right 
ways  of  the  Lord  ? 


12  ACTS   13,  10. 

J'W/,  not  inerc'ly  tiiiL^'od  or  tainted  Avitli  these  fjiuilitiea, 
Imt  lull  of  them,  eDiiiposed  of  them.  (Si'u  above,  on  8,  23.) 
SubtUty^  so  translated  also  in  Matt.  20,  4,  l>ut  twice  deaeit 
(Mark  7,  22.  Kom.  1,  29),  once  craft  (Mark  14,  1),  and  often 
r/////c(e.  ^.  John  1,  47.  2Cor.  12,  10.  1  Pet.  2,  22.  Kev.  14,  5.) 
The  Greek  word  ])rimarily  means  a  l»ait  for  lish  ;  then  any  de- 
ception ;  tlien  a  desire  or  disposition  to  deceive.  jVt.sch?>/\ 
unscrupulousness,  recklessness,  facility  in  doing  evil,  which  is 
the  original  and  etjniiological  import  of  the  Mord.  It  occurs 
only  here  in  the  New  Testament,  but  a  kindred  form  (trans- 
lated feicd/iess)  in  18,  14,  below.  AU,  before  these  nouns, 
denotes  both  quality  and  quantity,  variety  and  high  degree. 
(See  above,  on  4,  29.  5,  23.  12,*  11.)  Child  (literally,  >So??) 
of  the  devU^  i.  e.  like  him,  a  partaker  of  his  nature,  belonging 
to  his  party,  "the  seed  of  the  serpent."  (See  above,  on  5,  16, 
and  comjtare  Gen.  3,  15.  John  8,  44.)  The  devil  {\.  e.  slan- 
derer, false  accuser)  is  ahvays  so  translated,  except  m  2  Tim. 
3,  3.  Titus  2,  3.  (See  above,  on  10,  38.)  Enemy  of  all  riyht- 
eoiisness^  i.  e.  of  all  that  is  right  and  good.  The  pronoun 
{thou)  twice  supplied  by  the  translators  rather  weakens  the 
expression  than  enforces  it.  Wilt  thou  not  cease  f  may  be 
also  read  affirmatively,  thou  icilt  not  cease.  But  the  inter- 
rogative form  has  more  force,  as  conveying  a  severe  expostu- 
lation, like  the  famous  exordium  of  Cicero's  tirst  oration  against 
Catiline  {Quousque  tandem  ahiitere  palientia  nostra  P)  To 
pervert^  literally,  pervertiny^  the  participle  of  the  verb  trans- 
lated turn  away  in  v.  8.  The  essential  meaning  is  the  same 
in  either  case,  but  the  construction  difterent,  the  object  of  the 
action  being  there  a  person,  here  a  thing.  The  truth,  from 
which  Barjesus  sought  to  turn  the  governor  away,  is  here  de- 
scribed as  turned  away  itself,  i.  e.  distorted  or  perverted,  by 
misrepresentation  or  misapplication.  The  icays  of  the  Lord^ 
i.  e.  here,  most  probably,  his  methods  of  salvation  or  his  pur- 
poses of  mercy.  Jliyht,  in  the  physical  sense,  straiyht^  as  ap- 
plied in  mathematics  (a  right  line  or  a  right  angle.)  The 
term  here  has  reference  to  the  figure  of  a  path,  the  way's  of 
the  Lcyrd  which,  although  straight  in  themselves,  Elymas  was 
trjdng  to  make  crooked.  (Compare  Isai.  5,  20.)  The  essen- 
tial idea  is  not  the  specific  one  of  doctrinal  error  or  of  practi- 
cal misconduct,  but  the  general  one  of  interference  with  God's 
purposes,  and  the  impious  attempt  to  hinder  their  accomplish- 
ment. As  he  tried  to  turn  away  Sergius  Paulus  from  the  laith, 
so  he  tried  to  turn  away  the  grace  of  God  from  Sergius  Paulus. 


ACTS  13,  11.  13 

11.  And  now,  behold,  the  hand  of  the  Lord  (is) 
upon  thee,  and  thou  shalt  be  bhnd,  not  seeing  the  sun 
for  a  season.  And  immediately  there  fell  on  him  a 
mist  and  a  darkness  ;  and  he  went  about  seeking 
some  to  lead  him  by  the  hand. 

A?id  now  is  a  phrase  often  used  to  mark  the  close  of  a  pre- 
amble and  to  introduce  the  main  proposition  (see  above,  on 
3,  17.  7,  34.  10,  5) ;  but  here  it  seems  to  have  its  strict  sense 
as  a  particle  of  time,  '  and  now  (at  length)  your  hour  is  come, 
your  career  is  at  an  end,  your  course  is  finally  arrested.'  J3e- 
hold,  as  usual,  introduces  something  unexpected.  (See  above, 
on  1,  10.  12,  7.)  The  hand  of  the  Lord^  i.  e.  his  power,  espe- 
cially in  active  exercise,  whether  in  mercy  or  in  judgment. 
(See  above,  on  4,  28.  30.    11,  21.    12,  11,  and  compare ^Ex.  9, 

3.  1  Sam.  5,  11.  Ezr.  7,  9.  Xeh.  2,  8.  Job  19,  21.)  At  the 
same  time,  it  suggests  that  this  was  no  fortuitous  or  human 
stroke,  '  the  hand  of  the  Lord  and  not  of  man.'  {Is  or  shall 
be)  upon  thee  ;  as  the  verb  is  not  expressed,  it  may  be  either 
descriptive  of  the  present  or  prophetic  of  the  fliture.  If  the 
first,  it  is  equivalent  to  sajdng,  '  already  (or  even  now)  upon 
thee.'  Blind  and  not  seeing  may  be  an  idiomatic  combina- 
tion of  the  positive  and  negative  expression  of  the  same  idea. 
(Compare  Luke  1,  20,  where  a  similar  form  is  used  in  refer- 
ence to  speech  and  dumbness.)  Or  not  seeing  (even)  the  sun 
may  be  a  strong  expression  for  total  blindness.  For  a  season^ 
hterally,  to  (or  tilt)  a  time^  i.  e.  a  set  time,  which  is  the  proper 
meaning  of  the  Greek  word,  as  explained  above  (on  1,7.  3,  19. 
7,  20.  12,  1.)  This  may  mean,  as  long  as  it  shall  please  God, 
and  does  not  therefore  necessarily  imply  that  Elymas  should 
be  restored  to  sight.  That  is  certainly,  however,  the  most 
natural  construction,  and  the  one  which  has  been  commonly 
adopted.  Chrysostom  says  that  this  was  not  a  word  of  pun- 
ishment but  of  conversion ;  and  the  Venerable  Bede,  that  Paul 
knew  by  experience  how  the  darkness  of  the  eyes  might  be 
followed  by  illumination  of  the  mind.  There  is  certainly  a 
singular  resemblance  between  this  first  recorded  miracle  of 
Paul  and  the  miraculous  accompaniments  of  his  own  conver- 
sion.    (See  above,  on  9,  8.  9.)     Some  have  inferred  from  Gal. 

4,  15,  and  other  passages,  that  Paul's  own  sight  was  never 
perfectly  restored.  The  same  phrase  {till  a  time  or  for  a  sea- 
son) is  used  by  Luke  m  reference  to  the  intermission  of  our 


14  ACTS    13,    11.  12. 

L(>r<r.s  temptation  (Luke  4,  13.)  hninediately ^  or  on  the 
si»<»t,  tlie  same  word  that  is  usi'd  ahove  in  3,  7.  5,  10.  9,  18. 
12,  23,  and  tlu-re  explained,  lull  on  him^  tlie  same  verl)  with 
tliat  used  in  8,  IG.  10,  10.  44.  11,  15,  in  relerenee  to  spiritual 
intlnences.  Common  to  both  cases  is  the  idea  of  suddenness 
and  also  of  descent  from  above,  or  the  airency  of  a  superior 
jK)\ver.  J//*^  a  poetical  Greek  word,  ap})lied  by  Homer  to 
the  failure  of  the  sight  at  death  or  in  a  swoon.  Darkness 
may  b<'  either  the  more  usual  ])rosaic  word  expressive  of  the 
same  thiuLT,  or  denote  the  eftect  as  distinii^uished  from  the 
cause,  or  mark  a  gradation  in  the  blindness,  lirst  a  mist,  then 
tx)tal  darkness,  the  reverse  of  that  in  one  of  our  Lord's  mira^ 
cles.  (See  Mark  8,  24.)  As  the  word  translated  mist  is  also 
used  by  Galen,  the  Greek  medical  writer,  some  rei^ard  it  as  a 
trace  of  Luke's  profession.  Wetit  about^  literally,  leading 
about  or  around  (as  in  1  Cor.  9,  5),  a  verb  often  used  in  the 
intransitive  sense  first  given,  perhaps  by  an  ellipsis  of  the  re- 
fiexive  pronoun  {leading  himself  about.)  See  ^latt  4,  23. 
9,  35.  23,  15.  Mark  6,  6,  and  compare  the  like  use  of  the 
simple  verb  in  Matt.  26,  46.  Mark  1,  38.  14,  42.  John  11,  7. 
15.  16.  14,31.  Went  about  seeking  ]\\?>ivG\QY?>Q^X.\\G  ov'i^msX 
construction,  which  is  going  about  sought.  The  last  seven 
words  in  English  correspond  to  one  in  Greek,  meaning  hand- 
guides  or  hand-leaders.  (See  the  active  and  passive  partici- 
ples of  the  corresponding  verb  in  9,  8  above,  and  22,  11, 
below.)  The  scene  so  vividly  described  in  this  clause  has  been 
realized,  or  rendered  visible,  in  one  of  Raphael's  cartoons. 

12.  Then  the  deputy,  when  he  saw  what  was  done, 
beheved,  being  astonished  at  the  doctrine  of  the  Lord. 

Then^  in  its  strict  sense,  as  a  particle  of  time,  equivalent 
to  saying,  when  (or  after)  this  had  happened.  The  deputy.^ 
used  by  our  translators  here  and  in  vs.  7,  8  above,  though 
more  specific,  is  less  accurate  than  Tyndale's  ruler.,  as  the 
Greek  word  (av^uTraros)  does  not  mean  a  deputy  in  general, 
but  the  deputy  of  a  supreme  magistrate  (vTraros),  i.  e.  of  a  Ro- 
man Consul,  to  whom  the  uncompounded  form  is  constantly 
applied  by  the  later  Greek  historians.  The  Vulgate  and  its 
copyisti  in  English  (Wiclif  and  the  Rhemish  Version)  give  the 
corresponding  Latin  form  {Proconsul.)  When  he  saic  (liter- 
ally, having  seeyi  or  seeing)  what  teas  done.,  or  more  exactly, 
tlie  {thing)  done.^  come  to  pass,  or  happened,  i.  e.  the  sudden 


ACTS   13,  12.  13.  15 

blindness  of  Barjesns,  in  immediate  execution  of  Paul's  sen- 
tence or  prediction.  Believed  can  only  mean  that  he  believed 
in  Christ,  or  in  the  truth  of  the  religion  thus  attested.  Asto7i- 
ishecl^  literally,  struck  or  smitten^  not  witli  "vvonder  merely,  but 
with  admiration,  as  appears  from  Mark  11,  18,  where  mere 
amazement  w^ould  be  insufficient  to  account  for  the  effect  de- 
scribed. The  same  verb  is  often  used  (see  Matt.  13,  54.  Mark 
6,  2.  V,  37.  Luke  2,  48),  and  sometimes  with  the  very  same 
construction  (Matt.  7,  28.  22,  33.  Mark  1,  22.  11,  18.  Luke 
4,  32),  to  express  the  effect  produced  upon  the  people  by  our 
Saviour's  miracles  and  teachings.  In  all  those  cases,  as  in  that 
before  us,  doctrine  does  not  mean  the  truth  taught,  but  the 
mode  of  teaching.  TJie  doctrine  of  the  Lord^  i.  e.  Paul's  doc- 
trine wdth  respect  to  Christ,  is  a  grammatical  construction, 
but  at  variance  w^ith  the  first  clause  and  its  obvious  relation  to 
the  last,  as  well  as  wath  the  numerous  analogies  first  cited 
from  the  Gospels.  "What  struck  the  mind  of  the  Proconsul 
and  commanded  his  belief  was  the  LorcVs  {mode  of)  teciching 
(his  own  religion),  both  by  w^ord  and  miracle.  Here,  as  in  the 
case  of  Simon  Magus  (see  above,  on  8,  24),  w^e  are  not  told 
what  became  either  of  Elymas  or  Sergius  Paulus.  The  tradi- 
tion which  describes  the  latter  as  accompanying  Paul  to  Spain, 
and  afterwards  as  Bishoj:)  of  Narbonne  in  France,  is  probably 
entitled  to  no  credence. 

13.  Now  when  Paul  and  his  company  loosed  from 
Paphos,  they  came  to  Perga  m  Pamphylia ;  and  John 
departmg  from  them  returned  to  Jerusalem, 

N'oic^  and,  or  but.  Paid  and  his  company  (in  the  older 
English  versions,  Paul  and  they  that  icere  loith  him)  is  in 
Greek,  those  about  Paid.  This  peculiar  idiom  is  common  in 
the  classics,  sometimes  literally  meaning  the  attendants  or 
companions  (as  in  Mark  4,  10),  sometimes  only  the  persons 
named  (as  in  John  11,  19),  sometimes  both  together,  as  in  this 
place.  The  expression  seems  to  have  been  chosen  here,  to 
render  prominent  the  change  in  Paul's  position,  and  to  show 
that  he  was  now  the  leader.  (See  above,  on  v.  9.)  This 
change  may  possibly  have  been  deferred  till  they  were  leaving 
Cyprus  and  about  to  enter  Asia  Minor ;  wdiereas  Barnabas 
\vm\  been  alloA\'ed  to  take  the  lead  as  long  as  they  were  in  liis 
native  country.  (See  above,  on  v.  4,  and  compare  4,  36.) 
Loosed  is  so  translated  in  two  other  places  (16,  11.    27,  21), 


10  ACTS   i:<,  13.  14. 

but  elsewhere  hnmrfud  (Jl,  1.    27,  2,  4),  launchiuJ  forth  (Luke 

8,  -22),  sailed  (20,  ;^  W),  at/  /(vr/A  (21,  2),  (hparted  (27,  12. 
28,  10.  11.)  The  Greek  verb,  thus  variously  rendered,  strictly 
means  to  lead  (or  to  be  led)  np  (a.s  in  9,  39.  12,  4  above),  but 
as  a  nautical  expression  to  go  out  to  sea,  being  so  used  by 
Herodotus  an<l  Homer.  Its  form  is  liere  that  of  a  i>a8sive 
jiartieiple  but  may  be  translated,  harhifj  sailed  ov  init  to  sea. 
Tlicy  enter  Asia  Minor,  not  tlirough  Cilicia,  which  was  Paul's 
native  j)rovince,  where  he  had  already  hiboured  (see  above,  on 

9,  30.  11,  25),  but  through  Painphylia,  the  adjacent  province 
on  the  west.  Pcrtja^  its  capital,  a  few  miles  from  the  coast, 
was  famous  for  the  worship  of  Diana,  as  Paphos  was  for  that 
of  Venus  (see  above,  on  v.  0,  and  below,  on  19,  24.)*  Its  ruins 
are  supjiosed  to  be  still  visible.  JoJin^  who  was  mentioned  in 
v.  5  above,  as  their  attendant.  That  John  Mark  is  the  person 
meant,  ai>ix'ars  from  a  comparison  of  12,  25  above  with  15,  37 
below.  Departing  denotes  not  mere  local  separation,  but 
secession  or  desertion,  being  elsewhere  used  in  an  untiivour- 
able  sense  (see  Matt.  7,  23,  and  compare  Luke  9,  39.)  A  term 
still  stronger  is  employed  m  15,  39  below.  John's  motive  for 
abandoning  the  mission  has  been  variously  conjectured  to  be 
"Weariness,  home-sickness,  feeble  health,  important  business  at 
Jerusalem,  &c.  &c.  That  it  was  not  understood  from  the  be- 
ginning that  he  should  take  leave  of  them  at  this  point,  ajv 
pears,  not  only  from  the  terms  here  used  and  just  explamed, 
but  still  more  clearly  from  Paul's  censure  of  his  conduct  as  a 
species  of  apostasy  (see  below,  on  15,  39.)  The  most  satisfac- 
tory solution  seems  to  be,  that  he  was  discontented  with  the 
unexpected  transfer  of  precedence  and  authority  from  Barna- 
bas his  kinsman  (see  Col.  4,  10)  to  one  who  had  hitherto  oc- 
cupied a  lower  place.  This  feelmg,  though  a  wrong  one,  will 
not  seem  unnatural,  when  we  consider,  that  Barnabiis  was  not 
only  older  as  a  Christian  and  a  minister  (see  above,  on  4,  36), 
but  hud  been  the  means  of  introducing  Paul  to  active  labour, 
both  in  Jerusalem  (9,  27)  and  Antioch  (11,  26.)  That  he  did 
not  share  in  3Iark\s  resentment,  may  be  ascribed  to  his  sup^ 
rior  piety  and  wisdom,  or  to  a  less  ardent  temper,  Avhich  re- 
quired time  for  its  excitement.     (See  below,  on  15,  37.) 

14.  But  when  they  departed  from  Perga,  they  came 
to  Antioch  in  Pisidia,  and  went  into  the  synagogue  on 
the  sabbath  day,  and  sat  down. 

*  Pcrgae   fanum   antiquissimuiu  et  sanctissimum  £cimus  esse. — Ciceko 
(in  Verrem.) 


ACTS   13,  14.  15.  17 

Tlicy  is  expressed  in  Greek  and  therefore  emphatic,  mean- 
ing Paul  and  Barnabas,  as  the  remaining  members  of  the 
mission  after  Mark's  desertion.  Departed^  hterally,  passing 
through^  or  having  joassed  through.,  i,  e.,  through  the  coimtry 
between  Perga  andAntioch.  (See  above,  on  8,40.  9,  32.  11, 
19.  22.)  Some  of  the  older  English  versions  have  the  strange 
translation,  icandcred  through  the  countries.,  as  if  the  words 
were  intended  to  describe  an  itinerant  ministry,  and  not  a  di- 
rect passage  from  one  point  to  another.  They  seem  to  have 
visited  Pamphylia  at  this  time,  only  as  the  key  or  entrance  to 
Pisidia,"  the  next  province  on  the  north,  reserving  missionary 
labour  in  the  former  until  their  return.  (See  below,  on  14,  25.) 
Antioch  is  referred  by  different  ancient  writers  to  the  adjacent 
provinces  of  Phrygia,  PamphyUa,  and  Pisidia,  a  variation  owing 
either  to  actual  change  in  the  political  arrangements  of  the 
country,  or  more  probably  to  vagueness  and  uncertainty  in  the 
boundaries  themselves.  The  ruins  of  this  Antioch  have  been 
discovered  in  our  own  day.  The  frequent  occurrence  of  this 
name  in  ancient  history  arises  from  its  application  by  the  Greek 
King  of  Syria,  Seleucus  Nicator,  to  a  number  of  towns  founded 
or  restored  by  himself,  in  honor  of  his  father,  Antiochus  the 
Great.  The  synagogue.,  meeting,  or  assembly,  of  the  Jews 
for  worship,  whether  in  a  private  house  or  public  building. 
(See  above,  on  v.  5,  and  on  6,  9.)  The  sahhath-day^  literally, 
day  of  the  sahhath^  the  Aramaic  form  of  the  Hebrew  name 
(xp2ir)  resembling  a  Greek  plural,  and  being  often  so  de- 
clined^ and  construed  by  all  the  evangelists  excepting  John, 
who  always  treats  it  as  a  singular.  Sat  down.,  i.  e.,  as  some  sup- 
pose, in  a  place  usually  occupied  by  public  teachers ;  but  see 
the  next  verse. 


15.  And  after  the  reading  of  the  law  and  the  pro- 
phets, the  rulers  of  the  synagogue  sent  unto  them, 
saying,  (Ye)  men  (and)  brethren,  if  ye  have  any  word 
of  exhortation  for  the  people,  say  on. 

The  reading  of  the  Law  (i.  e.  the  books  of  Moses)  seems  to 
have  formed  a  part  of  public  worship,  from  the  earliest  times 
to  which  its  history  can  be  traced.  That  of  the  Prophets  is 
said,  in  a  tradition  of  the  later  Jews,  to  have  been  introduced 
as  an  evasion  of  an  edict  of  Antiochus  Epiphanes  prohibiting 
the  reading  of  the  law,  and  afterwards  continued  as  a  perma- 


18  ACTS    in,   15.  l(j. 

nont  usacre.  Tlie  ruhra  of  the  synaffof/iic  (in  Greek  one  com- 
]M)und  word)  were  jnobably  tlie  elders  «tl"  tlic  Jews  in  Antioeh, 
i.e.  the  heads  of  families,  or  other  hereiUtary  eiiirls  and  repre- 
sentatives, as  sueh  eonduetiniij  or  eontroUint^^  jiul^Jie  worsiiip. 
It  is  nt)t  impossible,  liowever,  tliat  in  foreign  conntries,  the 
synaixojxue  had  more  of  a  distinct  orijanization  tlian  in  Pales- 
tine itself.  (See  above,  on  0,9.  9,2.20.)  But  most  of  the 
minute  details  now  found  in  Jewisli  books  are  probably  pos- 
terior in  date  to  the  destruction  of  Jerusalem  and  the  disso- 
lution of  the  Jewish  nation  with  its  hereditary  eldership,  a 
ehanti^e  which  would  naturally  lead  to  the  separate  organization 
of  the  synagogue  or  Jewish  church.  Sent  to  tfieni^  not  said  to 
them,  implying  that  they  were  not  in  the  chief  seats  of  the 
synagogue  (Matt.  23,  6),  but  had  probably  sat  down  near  the 
entrance.  They  were  no  doubt  recognized  as  strangers,  and 
perhaps  as  teachers,  by  some  circumstance  of  dress  or  aspect. 
The  message  was  probably  conveyed  by  the  "minister'* 
or  servant  of  the  synagogue.  (See  above,  on  v.  5,  and  com- 
pare Luke  4,  20.)  Me7i  andhrtthren^  the  same  courteous  and 
kindly  form  of  speech  which  we  have  already  had  occasion  to 
explain.  (See  above,  on  1,16.  2,29.37.  7,2.)  It  implies  a 
recognition  of  the  strangers  by  the  rulei*s  of  the  synagogue, 
as  fellow'  Jews,  the  Christian  schism  being  probably  as  yet 
unknown  to  them.  If  ye  Jiare^  literally,  if  there  is  in  you,  i.  e. 
in  your  minds  or  your  possession,  (any)  word  of  exhortation^ 
i.  e.  any  exhortation  to  be  sjx>ken  or  delivered.  (See  above, 
on  4,  36.  9,  31.)     Say  on  is  in  Greek  simply  say  or  speak. 

16.  Then  Paul  stood  up,  and  beckoning  with  (his) 
hand  said,  Men  of  Israel,  and  ye  that  fear  God,  give 
audience. 

As  Barnabas  derived  his  very  name  from  his  experience 
and  gifts  as  an  exhorter  (see  above,  on  4,  36),  it  is  the  more 
remarkable  that  Paul  should  now  appear  as  the  chief  speaker, 
•not  only  in  this  one  case  but  before  and  afterwards.  (See 
above,  on  v.  9,  and  Ix'low,  on  14,  12.)  The  uniformity  of  this 
proceeding,  and  the  seeming  acquiescence  of  Barnabas  himself, 
confirm  the  previous  conclusion,  that  Paul's  commission  as 
Apostle  of  the  Gentiles  (Rom.  11,13),  although  given  long 
before  (see  above,  on  9, 15,  and  below,  on  22,21.  26, 17.  18), 
was  now  first  publicly  made  known  and  acted  on.  Arisiny, 
standmg  uj),  see  above,  on  2,15.  5,34.  11,28.      Beckoning, 


ACTS   13,  16.  17.  19 

see  above,  on  12,  17.  3fe7i  of  Israel^  i.  e.  Jews  by  birth,  de- 
scendants of  Jacob,  hereditary  members  of  the  chosen  people. 
(See  above,  on  2,22.  3,  12.  5,  35.)  Ye  that  fear  (Uterally, 
those  fearing)  God^  a  phrase  applicable  in  itself  to  all  devout 
men,  but  specially  applied  in  the  New  Testament  to  Gentiles, 
whether  Proselytes,  i.  e.  professed  converts  to  the  Jewish  faith 
(see  above,  on  2, 10.  6,  5),  or  merely  well  disposed  to  it  and 
more  or  less  influenced  by  it  (see  above,  on  10,  2.  22,  35.)  Of 
this  class  many  seem  to  have  been  found,  wherever  there  was 
access  to  the  Jewish  worship,  and  from  this  class  the  Apostles 
gathered  some  of  their  earliest  and  most  iraiwrtant  converts. 
Give  audience^  literally,  hea)\  implying,  as  in  all  like  cases,  that 
they  might  hear  something  to  which  they  were  not  accustom- 
ed, or  for  which  they  were  iK)t  prepared.  (See  above,  on 
2,  14.  22.  29.)  The  discourse  which  follows  has  peculiar 
interest  and  value,  as  the  first  of  Paul's  on  record,  and  most 
probably  the  first  that  he  delivered  after  the  avowal  of  his 
Apostolical  commission.  When  compared  with  those  of  Peter 
and  his  own  epistles,  the  degree  of  difference  and  sameness  is 
precisely  such  as  might  have  been  expected  from  the  cii'cum- 
stances  under  which  they  were  composed  or  uttered.  (See 
above,  on  3,  26.  vol.  1,  p.  122.) 

17.  The  God  of  this  people  of  Israel  chose  our 
fathers,  and  exalted  the  people  when  they  dwelt  as 
strangers  m  the  land  of  Egypt,  and  with  a  high  arm 
brought  he  them  out  of  it. 

Beginning  with  a  brief  sketch  of  the  early  history  of  Israel, 
as  the  ancient  church  or  chosen  people,  from  their  first  voca- 
tion to  the  reign  of  David  (17-22),  the  Apostle  suddenly 
exhibits  Jesus,  as  the  heir  of  that  king  and  the  promised 
Saviour  (23),  citing  John  the  Baptist  as  his  witness  and  fore- 
runner (24-25)  ;  then  makes  the  offer  of  salvation  through 
Christ  to  both  classes  of  his  hearers  (26),  describing  his  re- 
jection by  the  Jews  at  Jerusalem  (27),  his  death,  burial,  and 
resurrection  (28-31)  ;  all  which  he  represents  as  the  fulfilment 
of  God's  promise  to  the  fathers  (32),  and  of  specific  prophecies, 
three  of  which  he  quotes,  interprets,  and  applies  to  Christ 
(33-37)  ;  winding  up  with  another  earnest  offer  of  salvation 
(38-39),  and  a  solemn  warning  against  unbelief  (40-41.)  The 
mixture  of  law  and  gospel,  threatening  and  promise,  doctrine 


20  ACTS    13,   17.  18. 

mill  cxliortntion,  in  this  sermon,  arc  liicrlily  characteristic  of 
its  aiitlior,  aii<l  yet  too  j)eeuliar,  botli  in  form  and  siil^stance, 
to  have  been  compiled,  as  some  allepje,  from  liis  epistles.  In 
the  verse  ])etbre  ns,  lie  describes  the  vocation  of  the  Hebrews, 
and  their  oiLranization  as  the  chosen  people.  TIds people  {of 
Isnu'l  is  omitted  by  the  latest  critics)  seems  addressed  rather 
to  the  Gentiles  than  the  Jews.  (Jhose^  or  more  em])hatically, 
chose  ont  for  himself,  or  for  his  own  use  and  service.  (See 
above,  on  1,  2.  24.  G,  5.)  Our  fathers^  thus  acknowledging 
Iiis  own  hereditary  kindred  to  them.  (See  above,  on  3,  13. 
25.  5,  30.  7,  2.  11.  12.  15.  19.  38.  39.  44.  45.)  This  lirst  clause 
may  relate  to  the  ori^^inal  vocation  of  the  Patriarchs,  and  the 
second  to  the  national  organization,  far  which  the  people  were 
prei)ared  in  Egy])t ;  or  the  whole  may  be  referred  to  the 
Egy}»tian  }>eriod,  the  clwice  mentioned  in  the  lirst  clause  being 
then  the  choice  of  Israel,  not  as  a  family,  but  as  a  nation.  The 
last  of  these  constructions  is  the  one  most  readily  suggested 
by  the  words,  although  the  first  gives  more  completeness  to 
Paul's  retrospect,  by  including  the  Patriarchal  period.  (See 
above,  on  7,  2-16.)  The  j)eople^  thus  chosen  and  separated 
from  all  others.  Exalted^  literally,  heUjhtened^  made  high,  ap- 
plied elscM'here  to  the  raising  of  the  brazen  serpent  and  to 
Christ's  elevation  on  the  cross  (John  3,  14.  8,  28.  12,  32.  34)  ; 
to  his  ascension  and  exalted  state  in  heaven  (see  above,  on 
2,33.  5,31)  ;  in  a  moral  sense,  to  self-exaltation  or  elation 
(Matt.  23,  12.  Luke  14,  11.  18, 14) ;  and  in  an  outward  sense, 
to  extraordinary  privileges  and  prosperity  (Matt.  11,  23.  Luke 
10, 15.  2  Cor.  1*1,  7.  Jas.  4, 10.  1  Pet.  5,  G.)  This  last  appears 
to  be  the  meaning  here,  in  reference  either  to  the  honour  put 
upon  the  chosen  ix?ople,  even  under  i>ersecution,  or  to  their 
miraculous  increase  and  national  development.  When  they 
dwelt  as  strangers^  literally,  in  the  sojourn.  (For  a  cognate 
form,  applied  to  the  same  subject,  see  above,  on  7,  6.  29.)  A 
Jiiyh  arrn^  an  idiomatic  expression  for  the  manifest  exertion  of 
extraordinary  power,  corres}X)nding  to  the  stretched  02it  arm 
of  the  Old  Testament,  and  like  it  specially  applied  to  the 
exertion  of  Jehovah's  power  in  the  exodus  from  Egypt.  (Com- 
pare Ex.  G,  G  Deut.  5,  15.  Jer.  32,  21.  Ps.  136,  12.) 

18.  And  alx)ut  the  time  of  forty  years  suffered  he 
their  manners  in  the  wilderness. 

Next  to  the  Exodus  he  puts  the  EiTor,  or  forty  years' 


ACTS   13,   18.  19.  20.  21 

wandering  in  the  wilderness.  Ahou%  literally,  as,  see  above, 
on  1,  15.  2,  41.  4,  4.  5,  7.  36.  This  expression  is  the  more 
appropriate,  because  the  actual  error  lasted  only  thirty-eight 
years.  (See  above,  on  7,  42.)  Suffered  their  manners^  i.  e. 
bore  with  them,  endured  them.  Another  reading,  differing 
in  a  single  letter,  and  preferred  by  most  modern  critics,  yields 
the  meaning,  tore  them  as  a  nurse  does,  i.  e.  nursed  or  nour- 
ished. The  same  figure  is  appHed  by  Moses  to  this  period  ui 
the  history  of  Israel  (see  Num.  11,  12.  Deut.  1,  31,  in  which 
last  place  the  Septuagint  version  exhibits  the  same  textual 
variation)  and  by  Paul  to  his  own  treatment  of  the  Thessalo- 
nians  (1  Thess.  2,  7.) 

19.  And  when  he  had  destroyed  seven  nations  in 
the  land  of  Canaan,  he  divided  their  land  to  them  by 
lot. 

Next  to  the  Error  comes  the  Conquest  of  Canaan.  When 
he  had  (literally,  having)  destroyed.  (For  a  very  different 
meaning  of  the  same  verb,  see  below,  on  v.  29.)  Seven  na- 
tions, i.  e.  tribes  of  the  Canaanites,  to  wit,  those  enumerated 
in  Deut.  7,  1.  Josh.  3,  10.  Neh.  9,  8.  Gave  by  lot,  or,  accord- 
ing to  the  oldest  manuscripts  and  latest  editors,  gave  as  an 
iTiheritance,  or  caused  them  to  inherit.  Neither  of  the  two 
Greek  verbs  occurs  elsewhere  in  the  New  Testament,  but  both 
are  used  in  the  Septuagint,  and  sometimes  to  translate  the  same 
Hebrew  word  (e.  g.  Num.  33,  54.  Josh.  14,  1,  compared  with 
Deut.  21,  16.  Josh.  19,  51.)  It  is  a  curious  inference  of  Ben- 
gel,  that  because  three  rare  words  used  in  these  two  verses 
occur  also  in  the  Septuagint  version  of  the  first  chapters  of 
Deuteronomy  and  Isaiah,  these  are  the  portions  of  the  law  and 
Prophets  read,  in  the  synagogue  of  Ajitioch  for  that  day,  as 
he  says  they  still  are  in  the  Jewish  service. 

20.  And  after  that  he  gave   (unto  them)  judges 

about  the  space  of  four  hundred  and  fifty  years,  until 

Samuel  the  prophet. 

After  that,  literally,  after  these  (things),  i.  e.  the  conquest 
and  settlement  of  Canaan.  About,  literally,  as  ;  see  above, 
on  V.  18.  By  adding  together  all  the  periods  mentioned  in 
the  book  of  Judges,  i.  e.  the  periods  of  foreign  domination  and 
the  intervals  of  rest  under  the  Judges,  we  obtain  almost  the 


22  A  CTS    i;j,  20.  -Jl. 

very  number  liere  aflirined.  Tliis  agreement  Ijetween  Paul 
and  the  inspired  n-cord  of  the  time  to  wliicli  he  liere  refers 
cannot  be  shaken  l)y  tlie  seemini;  discrepancy  in  1  Kings  0,  1, 
tlie  sohilion  of  wliich  belongs  to  the  interpretation  of  that 
book,  (riive  than  Ju(hjes^  who  were  tlierefore  not  self-consti- 
tuted rulers,  but  <livinely  commissioned.  Until  Sainud  the 
Prophet^  the  next  one  of  eminence  atler  Moses  (see  above,  on 
,3,  24.)  He  was  also  the  last  in  the  series  of  Judges,  under 
whom  the  regal  form  of  government  was  introduced. 


21.  And  afterward  they  desired  a  king,  and  God 
gave  unto  tliem  Saul  the  son  of  Cis,  a  man  of  the  tribe 
of  Benjamin,  by  the  space  of  forty  years. 

Afterward^  literally,  thence,  from  there,  a  local  particle 
apj)lied,  in  this  one  case,  to  time,  as  we  say  in  English,  thence- 
forth, henceforth.  The  expression  may  involve  an  allusion  to 
the  regular  succession  of  the  history  which  Paul  was  tracing, 
like  a  line  or  path  presented  to  the  eye.  They  asked  (for 
themselves),  to  gratify  their  own  desires,  and  not  to  answer 
any  higher  end.  (For  the  exact  force  of  the  verbal  form  here 
used,  see  above,  on  3,  14.  7,  46.  9,  2.)  God  gave,  in  di»' 
pleasure  and  in  judgment,  but  so  that  Saul  was  nevertheless  a 
legitimate  though  not  a  theocratical  sovereign.  Cis  should 
have  been  written  Kis,  the  nearest  approach  that  could  be 
made  in  Greek  letters  to  the  Hebrew  Kish.  The  coincidence, 
in  name  and  tribe,  between  this  king  and  the  Apostle  speak- 
ing, is  undoubtedly  remarkable.  (Compare  1  Sam.  9,  1.  16. 
21,  with  liom.  11,  1.  Phil.  3,  5.)  One  of  the  early  Fathers 
(Tertullian)  makes  one  Saul  a  type  of  the  other,  and  even  ex- 
plains Gen.  49,  27  as  a  prophecy  of  Paul's  persecutions  and 
conversion.  JJij  the  space  of  is  needlessly  supplied  by  Tyn- 
dale,  and  transcribed  by  his  successors.  Wiclif  has  simply  hy, 
whicli  seems  to  be  equivalent  Xo  for  in  modern  English,  when 
prefixed  to  chronological  specifications.  The  most  simple  and 
exact  translation  is  the  lihemish  {forty  years.)  This  is  under- 
stood by  some  as  the  age  of  Saul  at  his  accession,  but  by  most 
as  the  length  of  his  reign.  We  have  no  account  of  its  dura- 
tion in  Scripture;  but  Josephus  states  with  great  precision, 
|)erhaj)S  relying  uj)on  ])ublic  records  or  tradition  not  pre- 
serve<l  in  Scripture,  tljat  Saul  reigned  eighteen  years  in  Sam- 
uel's lifetime,  and  twenty-two  years  after  his  decease. 


ACTS    13,   22.  23.  23 

22.  And  when  lie  had  removed  hhn,  he  raised 
up  unto  them  David  to  be  their  king  ;  to  whom  also 
he  gave  testimony  and  said,  I  have  found  David  the 
(son)  of  Jesse,  a  man  after  mine  own  heart,  which  shall 
fulfil  all  nly  wiU. 

Hamng  removed  (or  deposed)  hhn^  i.  e.  from  his  kingly- 
office,  as  recorded  in  1  Sam.  15,  11.  23.  35.  16,  1.  Some  sup- 
pose it  to  refer  to  his  death,  as  a  removal  out  of  life ;  but  this 
would  be  otherwise  expressed,  and  the  Greek  verb  here  used 
is  repeatedly  applied  to  removal  from  office,  both  in  the  Sep- 
tuagint  (2  Kings  17,  23.  Dan.  2,  21)  and  the  New  Testament 
(Luke  16,  4.)  liaised  up  then  relates,  not  merely  to  David's 
coronation  (2  Sam.  2,  4),  but  to  his  original  designation  and 
anointing  (1  Sam.  16,  1.  13.)  To  he  their  Jcing^  literally,  as 
(or  for)  a  king.  To  ichom  also,  i.  e.  besides  making  him  a 
king,  he  testified  expressly  of  his  character.  Gave  testimony 
and  said,  in  Greek,  said  testifying.  The  words  that  follow 
are  not  found  in  the  Old  Testament,  precisely  as  they  stand 
here,  but  are  made  up  of  two  passages,  "  The  Lord  hath  sought 
him  a  man  after  his  own  heart"  (1  Sam.  13,  14),  and  "I  have 
found  David  my  servant"  (Ps.  89,  20.)  They  are  not  com- 
bined through  inadvertence  or  a  lapse  of  memory,  as  some 
pretend,  but  as  real  expressions  of  what  God  did  say,  through 
Samuel  and  otherwise,  on  difierent  occasions,  or  as  the  spirit 
and  the  meaning  of  his  whole  mode  of  dealing  with  this  favoured 
servant,  like  the  prophetic  summary  in  Matt.  2,  23  (see  above, 
on  2,  22.)  The  same  explanation  Avill  apply  to  the  last  clause, 
which  describes  him  not  as  personally  free  from  fault  or  even 
crime,  but  as  merely  blameless  in  his  character  and  conduct 
as  a  theocratic  sovereign.  Fulfil  all  my  loill,  or  more  exactly, 
do  all  my  wills,  i.  e.  all  the  things  that  I  shall  will  or  order. 

23.  Of  this  man's  seed  hath  God,  according  to  (his) 
promise,  raised  unto  Israel  a  Saviour,  Jesus : 

The  particular  promise  here  referred  to  must  be  that 
recorded  in  2  Sam.  7,  12,  and  frequently  repeated  elsewhere. 
Raised,  or  according  to  the  text  now  commonly  adoi)ted, 
hrought.  (Tliis  expression  occurs  in  the  Septuagiiit  version 
of  Zech.  2,  0,  as  the  other  does  in  that  of  3,  9.  15.)  Unto 
Israel,  as  the  chosen  people,  to  whom  the  offer  must  be  first 


24  ACTS    13,  23.  24.  25. 

made.     A  Saviour  (even)  Jesi/s,  such  being  the  import  of  the 
Hebrew  name.     (See  Matt.  1,  21.) 

24.  When  John  Imd  first  preached,  before  his 
coming,  the  baptism  of  repentance  to  all  the  people 
of  Israel. 

Jo/^?l  havhu/  heralded  (proclaimed)  hcforehand^  the  same 
Greek  verb  that  appears  in  the  common  text  of  3.  20.  Be- 
fore^ literally,  before  the  face^  an  expression  commonly  applied 
to  persons  (Matt.  11,  10.  Mark  1,  2.  Luke  1,  70.  7,  27),  but 
here  used  in  imitation  of  the  corresponding  Hebrew  plirase 
(•'SEb.)  His  coming^  not  his  birth  or  incarnation,  which  was 
before  John's  j)ublic  apj^earance,  but  his  entrance  on  his  office, 
in  which  sense  the  Greek  word  is  used  by  Isocrates.  Etjuio- 
logically  it  is  the  correlative  or  converse  of  exodus^  which  is 
twice  apj)lied  to  death  in  the  New  Testament,  being  rendered 
in  both  mstances  decease  (Luke  9,  31.  2  Pet.  1,  15),  as  it  is 
departure^  when  the  reference  is  to  the  exodus  from  Egypt 
(Heb.  11,  22.)  Baptism  of  repentance^  of  which  repentance 
was  not  only  the  condition  but  the  meaning  or  thing  signified. 
(See  above,  on  2,  38,  and  below,  on  19,  4,  and  compare  Mark 
1,  4.  Luke  3,  3.)  To  all  the  peojyle  of  Israel^  not  necessarily 
to  every  individual,  but  to  the  body  of  the  nation  as  such. 
(See  above,  on  5,  31.) 

25.  And  as  John  fulfilled  his  course,  he  said, 
Whom  tliiiik  ye  that  I  am  ?  I  am  not  (he).  But, 
behold,  there  cometh  one  after  me,  whose  shoes  of 
(his)  feet  I  am  not  worthy  to  loose. 

25.  Fidfilled^  or  was  fulfilling,  i.  e.  as  some  explain  it,  was 
engaged  in  executing  his  commission  (see  above,  on  12,  25, 
below,  on  14,  26),  without  reference  to  any  particular  period 
of  his  ministry ;  while  others  understand  it  as  referring  to  its 
c\ose^  ichile  he  icas  finishing  his  course  (see  above,  on  2,  1. 
7,  23.  30.  9,  23,  and  below,  on  24,  27.)  Course^  in  its  proper 
sense  of  race  or  running^  a  figure  borrowed  from  the  ancient 
games  and  used  in  the  New  Testament  by  Paul  alone,  who 
twice  applies  it  to  his  own  official  life  or  ministry.  (See  be- 
low, on  20,  24,  and  compare  2  Tim.  4,  7.)  The  qualities  which 
it  suggests  are  those  of  energy  and  smftness.     He  said^  in  the 


ACTS   13,  25.  26.      ^  25 

imperfect  tense,  not  once  for  all,  or  on  a  single  occasion,  but 
habitually,  he  was  wont  to  say.  The  next  clause  is  construed 
in  the  Vulgate  and  by  Luther  v.dthout  interrogation,  and  in 
this  sense,  I  am  not  he  whom  ye  siqypose  me  to  be.  But  this 
is  now  admitted  to  be  ungranimatical,  although  it  gives  the 
true  sense  of  the  language.  Who7n  do  ye  suppose  (or  suspect) 
me  to  he  f  (The  Messiah,  but)  I  am  not.  (See  the  same  form 
of  negation  in  Mark  13,  6.  Luke  21,  8.  John  13,  19.)  The 
historical  tact  here  referred  to  is  recorded  in  John  1,  19-28. 
See  John  1,  20.  27.  Luke  3,  15.  With  the  remainder  of  the 
verse  compare  Matt.  3,  11.  Mark  1,  7.  Luke  3,  16.  Shoes  of 
his  feet  is  pleonastic  in  English,  but  not  m  Greek,  where  the 
first  noun  strictly  denotes  underhinding^  and  the  feet  are  men- 
tioned to  determine  or  define  it.  (See  above,  on  7,  33,  and 
compare  John  1,  27.)  Ih  unloose^  untie,  or  take  ofiT,  the  low- 
est kind  of  menial  service,  used  by  John  to  signify  the  vast 
disparity  between  himself  and  Christ. 

26.  Men  (and)  brethren,  children  of  the  stock  of 
Abraham,  and  whosoever  among  you  feareth  God,  to 
you  is  the  word  of  this  salvation  sent. 

Thi's  was  not  a  matter  of  local  or  temporary  interest,  but 
an  ofier  of  salv^ation  to  the  very  persons  whom  he  now  ad- 
dressed, both  Jews  and  Gentiles.  The  former  he  describes  as 
his  brethren  (see  above,  on  1,  16.  2,  29),  sons  (or  children)  of 
the  stock  (race  or  lineage)  of  Abraham  y  the  latter  as  those 
fearing  God  (i.  e.  the  true  God),  although  not  belonging  to 
the  chosen  people  (see  above,  on  v.  16.)  The  form  of  the 
original  is,  those  among  you  fearing  God.  To  you^  i.  e.  as 
some  understand  it,  you  as  distmguished  from  the  Jews  of 
Palestine,  referred  to  in  the  next  verse.  But  as  we  know  that 
these  were  not  excluded  from  forgiveness  and  salvation,  the 
meaning  rather  seems  to  be,  that  the  rejection  of  the  Gospel 
by  the  people  at  Jerusalem  ought  not  to  occasion  its  rejection 
elsewhere,  llie  icord  of  this  salvation  is  a  similar  expression 
to  the  icords  of  this  life  in  5,  20.  There  is  no  need  of  resolv- 
ing it  into  this  icord  of  salvation^  i.  e.  this  saving  word  or  doc- 
trine. It  simply  means  the  loord  (or  tidings)  of  this  (method 
of)  salvatio7i  (through  Christ.)  Is  sent.,  literally,  \cas  sent., 
i.  e.  was  intended  to  be  sent  from  the  beginnmg,  although 
necessarily  presented  to  the  Jew  first  (Rom.  2,  9.  10.)  This 
agrees  better  with  the  form  of  expression,  as  well  as  with  the 
VOL.  II. — 2 


20  .       ACTS   13,  26-28. 

known  facts  of  ihv  case,  tlian  the  explanation,  has  been  senf^ 
i.  e.  now,  since  the  Jews  at  home  have  rejected  it.  Tliis  would 
rather  have  deterred  the  Jews  of  Antioch  from  hearing  than 
incited  them  to  do  so. 

27.  For  they  that  dwell  at  Jerusalem,  and  their 
rulers,  because  they  knew  him  not,  nor  yet  the  voices 
of  the  prophets  which  arc  read  eveiy  sabbath  day,  they 
have  fuliillcd  (tlicni)  in  condemning  (him). 

The  conduct  of  the  Jews  at  home,  far  from  discrediting 
the  claims  of  Jesus,  had  confirmed  them,  by  contributing  to 
verify  the  prophecies  respecting  him.  Not  the  rabble  merely, 
but  their  rulers,  their  chief  men  and  most  enlightened  spiritual 
guides,  had  failed  to  recognize  him  as  the  Messiah  foretold  in 
the  Scriptures,  which  were  weekly  read  in  their  assemblies ; 
but  in  the  act  of  judging  him  as  an  impostor,  they  fulfilled 
those  very  Scriptures,  which  predicted  his  rejection.  Voices, 
i.  e.  audible  predictions,  in  allusion  to  the  circumstance  just 
mentioned,  of  their  being  read  aloud  every  sabbath.  Jud(jmg, 
i.  e.  acting  as  judges,  sitting  in  judgment;  the  idea  of  con- 
deraning  is  suggested  by  the  context.  (See  above,  on  7,  7.) 
The  construction  of  the  sentence  is  ambiguous,  as  the  verb  not 
knowing  (or  ignoring)  seems  to  govern  an  accusative  both 
before  and  aft^r  it.  Some  avoid  this  syntax  by  construing 
voices  v;\\.\\  fulfilled  directly  {and  the  voices  of  the  prophets, 
every  sabbath  read,  judging  they  fulfilled.)  But  the  construc- 
tion adopted  in  our  version  is  more  natural,  and  yields  a 
stronger  sense,  by  expressly  stating  that  the  Jews  mistook 
the  meaning  of  their  Scriptures,  as  well  as  the  person  of  their 
Messiah     Kor  yet  is  simply  and  in  the  original. 

28.  And  though  they  found  no  cause  of  death  (in 
him),  yet  desired  they  Pilate  that  he  should  be  slain. 

So  completely  blinded  were  they  to  their  o^ti  Messiah,  and 
so  bent  on  his  destruction,  that  being  imable  to  convict  him 
of  any  capital  offence,  they  asked  it  as  a  favour  to  themselves, 
and  that  too  of  a  heathen  governor,  that  he  might  be  put 
to  death.  Cause  of  death,  or  ground  of  capital  punisliment. 
(See  above,  on  9,  15,  and  below,  on  2G,  25.  28,  18.)  Finding 
(or  having  found),  implying  search  and  eftbrt,  on  the  part  of 
accusers,  witnesses,  and  judges.     Desired,  requested  for  them- 


ACTS   13,  28-31.  27 

selves;  see  above,  on  v.  21,  and  compare  3,14.  7,46.  9,2. 
12,  20.  jSlaln,  despatched,  made  away  with  ;  see  above,  on 
12,  2.  Here  again,  tliougli  is  simply  and  in  the  original.  With 
the  whole  verse  compare  Matt.  27,  24.  Lu.  23,  22.  John  18,  31. 

29.  30.  And  wlien  tliey  had  fulfilled  all  that  was 
written  of  him,  they  took  (him)  down  from  the  tree, 
and  laid  (him)  in  a  sepulclire.  But  God  raised  him 
from  the  dead. 

The  very  acts  w^hich  seemed  to  put  an  end  to  Christ  and 
his  pretensions,  were  fulfilments  of  prophecy,  and  preparations 
for  his  reaj^pearance.  In  venting  their  own  spite,  they  (unwit- 
tingly) accomplished  all  the  {things)  written  (in  the  prophecies) 
concerning  him.  They  might  have  thought  their  work  com- 
plete when,  taking  (him)  down  from  the  icood  (or  tree^  i.  e.  the 
cross,  see  above,  on  5,  30.  10,  39),  they  placed  him  in  a  tomh 
(or  monument,  a  word  akin  to  that  used  in  2,  29,  and  there 
explained.)  But  God  raised  (or  roused)  him  from  (among) 
the  dead.  So  that  even  his  burial  was  only  a  prelhnmary  to 
his  resurrection.  The  ascription  of  his  death  and  burial  to 
the  same  agents  has  been  variously  explained.  Some  suppose 
that,  as  Nicodemus  and  Josej^h  of  Arimathea  were  themselves 
rulers  of  the  Jews,  as  well  as  those  by  whom  Christ  was  con- 
demned, that  whole  class  is  here  described  as  performing  both 
acts.  Others  suppose  the  reference  to  be  not  to  the  immedi- 
ate agents,  either  in  the  crucifixion  or  the  burial,  but  to  the 
prime  movers  in  this  whole  judicial  murder,  of  which  the 
burial  was  the  natural  conclusion.  A  third  opinion  is,  that 
even  this  part  of  the  process,  by  itself  considered,  although  at 
first  accomj^lished  by  the  hands  of  friends,  was  transferred,  as 
it  were,  to  those  of  enemies,  by  the  sealing  and  guarding  of 
the  sepulchre  (Matt.  28,  66.)  Paul  here  presents  the  contrast 
of  which  Peter  is  so  fond,  between  the  acts  of  men  and  the 
acts  of  God,  in  reference  to  Jesus.  (See  above,  on  10,  39. 40.) 
This  resemblance  is  no  argument  against  the  authenticity  of 
the  discourse,  but  rather  for  it,  since  this  was  no  peculiarity 
of  Peter's,  but  a  ^iew  which  every  Christian  must  have  taken, 
and  which  every  preacher  to  the  Jews  was  bound  to  set  before 
his  hearers. 

31.  And   he  was  seen  many  days  of  them  which 


28  ACTS   in,  31-33. 

ci\mv  \\\)  witli  liini  from  Cialilcc  to  Jerusalem,  who  are 
his  witnesses  unto  the  people. 

The  resurrect  ion  of  Christ  was  not  assumed  or  asserted 
witljout  evidence.  lie  not  only  rose,  but  lie  was  seen  after  he 
had  risen  ;  not  for  a  moment,  but  for  many  days ;  not  by 
strani^ers,  but  by  those  who  knew  him  well,  and  had  accom- 
panied him  on  his  last  journey  from  the  chief  scene  of  his 
labours  to  the  Holy  City.  Nor  had  these  witnesses  all  passed 
away  ;  they  were  still  bearinp^  testimony  to  the  great  event. 
This  last  point  is  particularly  })rominent  in  the  text  of  the  old- 
est manuscripts  and  latest  editors  (ic/io  now  are)  witnesses. 
Lastly,  this  testimony  to  the  resurrection  of  the  Saviour  was 
not  private  or  informal,  but  public  and  official,  addressed  di- 
rectly to  the  chosen  people. 

32.  And  we  declare  unto  you  glad  tidings,  how 
that  the  proniise  which  was  made  unto  the  fathers — 

The  same  testimony  which  was  thus  addressed  by  the  com- 
panions of  the  risen  Saviour  to  the  body  of  the  Jewisli  church 
in  Palestine,  was  now  borne  by  Paul  and  Barnabas,  to  Jews  and 
Gentiles,  in  the  s}Tiagogue  at  Antioch ;  not  as  a  mere  histo- 
rical fact,  but  as  joyful  intelligence,  good  news  ;  yet  not  as 
something  altogether  strange  and  unconnected  with  their  pre- 
vious religious  faith  and  hope,  but  as  the  fulfilment  of  a 
promise  made  to  former  generations  of  God's  people,  the 
natural  progenitors  of  the  Jews  then  present,  and  the  spiritual 
fathers  of  believing  Gentiles.  We  and  yo^f,  at  the  beginning 
of  the  sentence,  stand  together  in  Greek,  which  gives  great 
force  and  point  to  the  antithesis  ;  *  What  they  are  telling 
the  people  yonder,  we  tell  you .'  Declare  glad  tidings  is 
in  Greek  one  word,  often  translated  preach  in  this  book  (see 
above,  on  5,42.  8,4.  12.35.40.  10,36.  11,20),  sometunes 
more  fully,  preach  the  gospel  (see  above,  on  8,  25,  and  below, 
on  14,7.  21.  10,10),  but  nowhere  so  exactly  rendered  as  in 
tliis  place  (and  in  Luke  1,10.  2,  10.  8, 1.)  The  promise  meant 
is  that  of  the  Messiah's  Advent,  which  i^ervades  the  Hebrew 
Scriptures. 

33.  God   hath   fulfilled   the   same  unto   us   their 
cliilcben,  in  that  he  hath  raised  up  Jesus  agam ;  as  it 


ACTS    13,   33.  34.  29 

is  also  written  in  the  second  psalm,  Thou  art  my  Son, 
this  day  have  I  begotten  thee. 

This  oft-repeated,  long-contiiiued  promise  to  the  fathers 
God  has  now  performed  to  us,  their  natural  and  spiritual 
'  children,  by  raising  up  or  bringing  forward,  in  our  day  and  to 
our  view,  the  long  expected  Saviour  of  his  people,  and  as  such 
called  Jesus ;  and  this  he  does  not  only  in  fulfilment  of  the 
promises  in  general,  but  of  that  one  in  particular,  which  is  con- 
tained in  the  second  Psalm,  where  God  is  represented  as  pro- 
claiming the  organic  law  or  constitution  of  Messiah's  kingdom, 
and  uttering  as  its  fundamental  principle,  the  intimate  relation 
of  Messiah  to  himself,  not  merely  mutual  afiection,  but  commu- 
nity of  nature.  The  idea  is  derived  from  the  great  Messianic 
promise  made  to  David  (2  Sam.  7,  14),  "I  will  be  his  father, 
and  he  shall  be  my  son."  The  expression  in  the  Psalm,  I  have 
begotten  thee^  means,  I  am  he  who  has  begotten  thee,  i.  e.  I 
am  thy  father.  To-day  refers  to  the  date  of  the  decree  itself, 
{Jehovah  said.,  To-day.,  &c.)  ;  but  this,  as  a  divine  act,  was 
eternal,  and  so  must  be  the  sonship  it  affirms.  liaising  up  is 
here  applied  by  some,  not  to  Christ's  incarnation,  but  his  re- 
surrection, on  the  ground  that  it  is  certainly  so  used  in  the 
next  verse.  But  tliis  rather  proves  the  contrary ;  for  there 
the  rneaning  is  defined  or  specified  by  adding,  from  the  dead., 
which  cannot  retroact  upon  its  absolute  use  here,  especially 
when  it  has  been  repeatedly  employed  before,  in  this  same 
book,  to  signify  the  act  of  giving  him  existence  as  a  man.  (See 
above,  on  2,30.  3,22.26.  7,37.)  In  the  only  other  place 
where  it  seems  to  be  used  absolutely  of  the  resurrection  (see 
above,  on  2,  32),  it  is  really  determined  by  the  previous 
reference  to  death  and  dissolution.  (For  a  fuller  view  of  the 
passage  quoted,  in  its  original  coimection,  see  the  writer's  ex- 
position of  Ps.  2,  7.)  Instead  of  second  lysalm^  the  latest 
editors  yg^H  first  psalm.,  but  on  very  doubtful  manuscript  au- 
thority. Even  admitting  it  to  be  the  true  text,  it  is  not  a 
lapse  of  memory,  but  a  relic  of  the  old  opinion  that  the  first 
Psalm  is  a  preface  to  the  whole  collection. 

34.  And  as  conceniing  that  he  raised  him  up  from 
the  dead,  (now)  no  more  to  return  to  corruption,  he 
said  on  this  wise,  I  will  give  you  the  sm-e  mercies  of 
David. 


30  ACTS  113,  .-U. 

But  this  was  not  tlie  only  sense  in  which  Christ  had  boon 
raised  "iipy  or  the  only  scripture  whicli  liis  raisini]^  up  had  veri- 
lied.  As  his  incarnation  was  the  advent  of  tliat  Son  of  God 
jiredicted  in  tlie  second  Psalm,  so  liis  resurrection  from  tlic 
dead  was  tlie  rede]ni)tion  of  the  promise,  /  icill  (five  you  the 
sure  merries  of  David.  That  this  is  ii  quotation,  is  clear  from* 
the  formula  which  introduces  it,  he  said  on  this  wise,  or,  he 
thus  h(fth  spoken.  The  passai]je  quoted  is  Isai.  55,  3,  but  with 
some  variation,  both  from  the  Hebrew  and  the  Septuac^int 
version.  Thus  the  promise,  I  will  make  ^citJi  you  em  everleist- 
ing  covenant^  Paul  contracts  into  the  brief  phrase,  I  will  give 
you^  which  is  only  a  conciser  and  less  definite  expression  of  the 
same  idea.  On  the  other  hand,  he  follows  the  Greek  version 
in  translating  (■^non)  favorers,  mercies,  by  a  word  (o<rta)  which 
proj)erly  means  seicreel,  holy  (things),  particularly  such  as  have 
respect  to  God,  and  not  to  human  usages  or  institutions 
(StVata.)  Besides  this  passage,  and  2,  27  above,  the  word  oc- 
curs in  reference  to  God  (Rev.  15,  4),  to  Christ  (Heb.  7,  2G), 
and  to  men  (l  Tim.  2,  8.  Tit.  1,  8),  in  all  which  places  it  is 
rendered  holy.  In  the  verse  before  ns,  and  the  Septuagint 
version  of  Isai.  55, 3,  it  appears  to  have  the  sense  of  solemn, 
sacred,  or  inviolable,  as  applied  to  the  divine  engagements. 
'  I  will  give  you  (or  fulfil  to  you)  the  sacred  promises  once 
made  to  David.'  This  explanation  is  given  in  the  margin  of 
the  English  Bible,  while  the  text  regains  the  original  ex- 
pression (7ne7X-ies.)  Sure,  i.  e.  sure  to  be  accomplished,  liter- 
ally, faithful,  credible,  or  worthy  of  belief  and  trust.  The 
reference  is  to  2  Sam.  7,  8-16  (compare  1  Chr.  17,  11-1 4.  Ps.  89, 
3.  2.)  As  the  burden  of  this  promise  was  perpetual  succession 
on  the  throne  of  David,  it  was  fillfilled  in  Christ  (compare  Isai. 
9,  C.  7.  Luke  1,  32.  33),  but  only  on  the  supposition,  that  his 
resurrection  was  not  a  mere  temporary  restoration,  but  the 
pledge  of  an  endless  immortality.  Hence  the  Apostle  speaks 
of  this  prophetic  promise  as  fulfilled  in  the  momentous  fact, 
that  God  raised  him  from  the  dead,  7io  more  to  return  to  cor- 
rujytion,  i.  e.  into  the  condition,  of  which  dissolution  is  a 
natural  and  in  every  other  case  a  necessary  incident.  This 
perpetuity  of  Christ's  restored  life,  as  a  necessary  element  iu 
the  doctrine  of  his  resurrection,  is  insisted  on  by  the  Apostle 
elsewhere.  (See  Rom.  6,9,  and  compare  Rev.  1,18.)  The 
English  version  inserts  one  word  (noir)  and  omits  another 
{jxiXXovTo),  which  can  be  translated  only  by  the  use  of  an  en- 
feebling paraphrase,  7io  more  eibout  (or  heiy^g  about)  to  return. 


ACTS    13,   34.  35.  31 

(See  fibove,  on  3,3.  5,35.  11,28.  12,6;  and  for  the  origin 
and  usage  of  the  word  corruption^  on  2,  27.  31.)  In  the  fore- 
going exposition  of  this  verse,  the  original  order  of  tlie  clauses 
is  inverted,  for  the  sake  of  the  logical  connection.  The  actual 
connection  of  both  verses  is  as  follows.  '  That  God  raised  up 
Jesus  (i.  e.  brought  him  into  being  as  a  man),  is  a  verification 
of  that  passage  in  the  second  Psalm,  Thou  art  ray  Son,  this 
day  have  I  begotten  thee  :  that  he  raised  him  from  the  dead, 
no  more  to  be  subjected  to  the  power  of  corruption,  is  a  veri- 
fication of  that  promise  in  Isaiah,  I  will  give  you  the  sure 
mercies  of  (or  things  inviolably  pledged  to)  David.' 

"35.  Wherefore  lie  saith  also  in  another  (psalm), 
Thou  slialt  not  suffer  thine  Holy  One  to  see  corruption. 

The  necessity  and  certainty  of  Christ's  perpetual  exemption 
from  corruption,  i.  e.  from  dissolution  of  the  body,  was  not  a 
matter  of  mere  inference  or  implication,  but  a  subject  of  ex- 
plicit prophecy  and  promise.  To  evince  this,  Paul  adduces 
the  same  passage  which  Peter  had  expounded  and  applied  in 
his  Pentecostal  sermon  (see  above,  on  2,  25-31.)  He  also 
argues  with  respect  to  it  precisely  in  the  same  way,  namely, 
by  denying  that  the  words  quoted  (Ps.  16,  10)  could  apply  to 
David,  and  afiirming  that  they  did  apply  to  Christ.  Here 
again  the  sameness  of  the  two  discourses  has  been  made  a 
ground  of  argument  against  their  independent  authenticity; 
as  if  each  of  the  Apostles  must  use  different  methods  of  prov- 
ing the  Messiahship  of  Jesus ;  or  as  if  the  one  here  used  be- 
longed exclusively  to  Peter.  We  may  even  suppose  that  Paul 
heard  Peter's  exposition  of  tliis  passage,  or  heard  of  it  after- 
wards, Avithout  detracting  from  his  independent  aj)ostoncal 
authority  (see  above,  on  v.  3.)  That  one  discourse  is  not  com- 
piled or  copied  from  the  other,  is  sufiiciently  apparent  from 
the  difference  of  form,  Paul  quoting  only  one  verse,  and  that 
only  in  part,  of  the  four  which  Peter  had  made  use  of,  and  con- 
necting that  one  with  a  passage  of  Isaiah,  not  alluded  to  by 
Peter,  while  he  passes  by  the  latter's  kindred  argument  derived 
from  Ps.  110.  (See  above,  on  2,34.  35.)  All  this  goes  to 
show  the  independence  of  the  two  Apostles  and  their  two  dis- 
courses, but  at  the  same  time  their  exact  agreement  in  the 
exposition  of  a  Messianic  prophecy.  The  logical  connection  of 
Paul's  arguments  is  indicated  in  the  text  itself  Wherefore^ 
for  which  reason,  i.  e.  because  the  sure  'mercies  of  David  com- 


32  ACTS    1.-^,  .15-37. 

]iri'lKMuUul  the  Mossiali's  jjorpctual  ('xcni])tion  IVoin  mortality 
wlieii  once  arisen  IVoni  the  dead.  I)i  anotlirr  (psahn),  or  less 
speeilieally,  in  anotlirr  (j>lace  or  part  of  scripture.)  For  the 
meaniuL^  of  the  last  clause,  see  above,  on  2,27. 

3G.  87.  For  David,  after  he  had  sci-ved  his  own 
generation  l)y  the  Avill  of  God,  fell  on  sleep,  and  was 
laid  unto  his  fothers,  and  saw  corruption.  But  he, 
whom  God  raised  again,  saw  no  corruption. 

Tlie  ])erfect  independence  of  the  two  Apostles,  even  in  ex- 
pounding the  same  passage  and  employing  the  same  argument, 
is  furthermore  a]>parent  from  the  curious  fact,  that  while  the  end 
they  aim  at  is  identical,  namely,  to  show  that  David's  words 
Avere  inapplicable  to  himself,  and  the  proof  coincident,  to  wit, 
that  he  did  die  and  see  corruption,  this  last  phrase  is  the  only 
one  common  to  both  speakers,  their  other  expressions  being 
wholly  different.  While  Peter  (see  above,  on  2,  29).begs  leave 
to  remind  his  hearers  that  the  Patriarch,  or  founder  of  their 
royal  family,  was  dead  and  buried,  and  his  sepulchre  among 
them  at  the  time  of  speaking,  Paul,  with  exact  agreement  as 
to  substance  but  a  beautiful  variety  of  form,  describes  him  as 
an  eminent  servant  both  of  God  and  man  w^hile  he  lived,  but 
as  sleeping  with  his  fathers  for  a  course  of  ages,  and  subjected 
long  since  to  that  process  of  corruption,  from  which  this  pro- 
phecy (Ps.  16,  10)  declared  its  subject  to  be  free.  He  could 
not  therefore  be  that  subject ;  whereas  Jesus,  being  raised  up 
from  the  dead  by  God  himself,  before  the  process  of  corrup- 
tion had  begun,  did  really  enjoy  that  very  exemption 
which  is  here  foretold.  The  consequence  is  plain,  that  he 
must  be  the  Messiah.  (See  above,  on  2,  32.)  The  marginal 
translation,  having  (in)  his  oicn  age  (or  generatioii)  served  tlie 
will  of  God^  is  not  so  natural  in  its  construction  of  the  dative 
(ycvca)  as  denoting  time,  and  in  giving  the  verb  {served)  an 
impersonal  or  abstract  object  {icill) ;  nor  does  it  yield  so  rich 
a  sense,  as  it  obliterates  the  fine  idea  of  his  serving  man  as 
well  as  God.  His  own  generation^  or  contemporary  race,  is 
here  emphatic  and  exclusive,  as  distinguished  from  all  later 
times  and  generations.  (See  above,  on  2,  40.)  Served  ov  min- 
istered^ by  doins:  good,  officially  and  privately.  (Compare 
Paul's  description  of  his  own  voluntary  service,  1  Cor.  9,  19.) 
By   (i.  e.  according  to,  or  in  obedience  to)  the  xoill  of  God 


ACTS   13,  36-38.  33 

(see  above,  on  2,  23.  4,  28.  5,  38.)  Fell  on  sleep^  an  unusual 
expression  even  in  old  English,  but  entirely  synonymous  with 
the  common  phrase,  fell  adeep  (or  still  more  simply  and  ex- 
actly, slept)  ^  which  here  means  died^  perhaps  with  an  impli- 
cation of  serenity  and  peace,  as  in  the  case  of  Stephen.  (See 
above,  on  7,  60,  where  the  same  Greek  word  is  rendered  fell 
asleep.)  Laid  (literally,  added^  asin2,  41.  47.  5,14.  11,24. 
12,  3.  Gal.  3, 19)  unto  his  fathers^  i.  e.  with  them,  but  imply- 
ing close  proximity  and  union  (as  in  John  1,  1.  2.)  This  is 
usually  understood  of  burial  in  the  same  grave  or  family  vault ; 
but  in  the  earliest  instances  of  the  expression,  it  seems  to  be 
distinguished  both  from  death  and  burial,  and  has  therefore 
been  supposed  to  imply  the  separate  existence  of  disembodied 
spirits.  (See  Gen.  25,  8.  35,  20.  2  Kings  22,  20,  and  compare 
Matt.  22,  32.)  Even  here,  it  may  have  reference  to  the  soul, 
and  the  words  following  to  the  body,  thus  corresj^onding  more 
exactly  to  the  language  of  Ps.  16,  10,  as  fully  quoted  and  ap- 
plied to  Christ  by  Peter.  (See  above,  on  2,  27.)  He  ichom 
God  raised  {again)^  i.  e.  Jesus,  as  stated  in  v.  34.  liaised, 
however,  is  not  the  verb  there  used,  but  that  employed  in 
V.  30,  and  in  3, 15.  4, 10.  5,  30.  10,  40,  in  the  same  sense ; 
while  in  vs.  22,  23  above,  it  has  the  general  sense  of  calling 
into  being  ;  so  that  this  double  usage  really  belongs  to  both 
verbs,  one  of  w^hich  originally  means  to  stand  or  cause  to 
stand,  the  other  (the  one  here  used)  to  arouse  or  awaken  out 
of  sleep.  Saio  no  corruption,  literally,  did  not  see  (perceive, 
experience)  corruption  (i.  e.  dissolution  of  the  body.)  We 
have  thus  the  authority  of  two  Apostles,  and  those  the  two 
most  eminent,  for  denying  that  David  is  the  subject  of  his  own 
proi^hecy  in  Ps.  16, 10. 

38.  Be  it  known  unto  you,  therefore,  men  (and) 
brethren,  that  through  this  man  is  preached  unto  you 
the  forgiveness  of  sins. 

It  was  not  mere  historical,  nor  even  doctrinal  or  exe- 
getical  instruction  that  the  Apostle  here  intended  to  commu- 
nicate, but  practical  and  experimental  knowledge  of  the  ut- 
most moment,  as  relating  to  the  only  method  of  salvation. 
Having  shown  therefore  that  the  Jesus,  whom  the  people  of 
Jerusalem  had  crucified,  must  be  the  Christ  predicted  both  by 
David  and  Isaiah,  he  now  brhigs  the  matter  home  to  the 
bosoms  of  his  hearers,  by  announcing  that  this  Jesus  is  not 
VOL.  II. — 2* 


34  ACTS   i;i,  U8.  39. 

only  the  Messiah,  but  the  veliiele  or  mediuni  tlirouf^'li  whom 
aloiie  Ibrixiveness  is  now  oiVered  to  the  guilty.  Be  it  know/i 
is  tlie  same  solemn  formula,  emj>loyed  by  Peter  in  the  begin- 
ning of  his  IViiteeostal  sermon  (2,  U),  and  again  when  he  as- 
cribed the  healing  of  the  lame  man  to  the  name  of  Jesus 
Clirist  of  Nazareth  (4,  10.)  It  implies  that  the  truth  deelared 
was  one  of  which  tlie  hearers  had  l^een  ignorant,  but  which  it 
was  important  they  should  know.  Tlurcfore^  as  the  logical 
no  less  than  the  practical  conclusion  of  the  whole  preceding 
argument.  Men  and  brethren^  the  respectful  and  affectionate 
address,  with  which  he  had  already  introduced  the  offer  of 
salvation  (see  above,  on  v.  20),  and  with  which  he  now  im- 
pressively repeats  it.  ThrowjJi  this  (one)^  this  same  Jesus, 
whom  our  brethren  in  Judea  crucified,  but  whom  I  have  just 
proved  to  be  the  promised  Christ.  Hemissioii  of  sins,  see 
above,  on  2,  38.  5,  31.  10,  43.  There  is  something  impressive 
in  the  very  order  of  the  words  in  this  clause — that  through 
this  {man)  unto  you  remission  of  sins  is i^reached — i.e.  de- 
clared, announced,  proclaimed.  ISee  above,  on  v.  5,  and  com- 
pare 4,  2.  -The  idea  of  an  offer  or  an  invitation  is  impUed,  as 
when  a  government  proclaims  peace  or  j^ardon. 

39.  And  by  him  all  that  beUeve  are  justified  from 
all  things,  from  which  ye  could  not  be  justified  by  the 
law  of  Moses. 

The  gift  thus  offered  was  not  only  pardon,  or  deliverance 
from  punishment,  but  justilication,  or  deliverance  from  guilt, 
reaching  to  all  the  sins  of  all  believers,  and  effecting  Avhat  the 
law,  hi  which  they  trusted,  had  completely  fiiiled  to  bring 
about,  through  their  fault,  not  its  own.  j&y  him  and  hy  the 
law  are  correlative  expressions,  strictly  meaning  in  him  and 
in  the  law,  i.  e.  in  union  with,  and  in  reliance  on,  him  and  the 
law,  as  grounds  of  hope  and  means  of  justilication.  By  some 
this  verse  is  understood  as  drawing  a  distinction  l^etween  sins 
wliicli  could  and  sins  which  could  not  be  atoned  for  by  the  law 
of  Moses,  and  asserting  the  necessity  of  justification  only  in 
relation  to  the  latter.  Others  suppose  the  contrast  to  ]>e  that 
between  mere  ceremonial  offences,  for  which  ceremonial  expi- 
ation was  sufficient,  and  sins  or  offences  against  God,  for  which 
legal  observances  could  make  no  satisfaction,  though  they 
might  prefigure  it.  But  most  interpreters  and  readers  take 
the  words  in  an  exclusive  sense,  '  from  all  wliich  sins  ye  were 


ACTS   13,  39.  40.  35 

not  able  to  be  justified  in  the  law  of  Moses.'  The  English 
version  has  departed  here  materially  from  the  form  of  the 
original,  by  substituting  the  plural,  all  that  believe^  for  the 
singular,  every  one  helieoing^  and  by  changing  the  whole  order 
of  the  sentence,  not  without  some  diminution  of  its  force  and 
beauty.  The  original  arrangement  is  as  follows :  and  from 
all  (the  things  froin)  which  ye  loere  not  able  to  he  justified  in 
the  laio  of  Moses ^  in  this  'ina7i  every  one  believing  is  justified.'''' 
This  collocation  is  entitled  to  the  preference,  not  only  as  that 
chosen  by  the  writer,  but  because  it  puts  the  two  antagonistic 
phrases,  in  the  laio  of  3Ioses  and  in  this  man.,  side  by  side,  and 
ends  the  sentence  with  the  sum  of  the  whole  matter,  every  one 
believing  is  justified.  The  antithesis  just  mentioned  shows 
that  hi  this  man  depends  u2)on  the  verb  is  justified.,  and 
not,  as  some  suppose,  upon  believing.  It  is  needless  to 
show  how  much  more  this  part  of  Paul's  discourse  resembles 
his  epistles  than  any  part  of  Peter's.  (Compare  Rom.  1,  16. 
3,  22.  4,  25.^  5,  10.  11.  6,  V.  8,  3.  10,  4.  Gal.  3,  11.  22.) 
From  after  justified  implies  deliverance  from  guilt  and  right- 
eous condemnation. 

40.   Beware,  therefore,  lest  that  come  upon  you, 
which  is  spoken  of  in  the  prophets : 

The  offer  of  salvation  is  accomj^anied,  as  usual  in  Scripture, 
by  a  warning  against  the  danger  of  rejecting  it,  here  clothed 
in  a  peculiar  form,  derived  from  the  Old  Testament,  and 
threatening  the  despisers  of  this  offered  mercy  with  as  sud- 
den and  terrific  judgments  as  Jehovah  brought  of  old  upon 
his  faithless  people,  by  allowing  fierce  and  cruel  foreign  na- 
tions to  invade  and  conquer  them.  Take  heed.,  hterally,  see., 
look.,  i.  e.  see  to  it,  or  look  out,  be  upon  your  guard ;  an  ex- 
pression nowhere  else  employed  in  this  book,  but  of  frequent 
occurrence  in  the  writings  of  the  Apostle  who  is  here  speak- 
ing. (See  1  Cor.  3,  10.  8,  9.  10,  12.  Gal.  5,  15.  Eph.  5,  15. 
Phil.  3,  2.  Col.  2,  8.  4,  17.  Heb.  3,  12.  12,  25.)  The  coinci- 
dence is  here  so  slight  and  yet  so  striking,  that  a  later  writer 
could  not  have  invented  it,  or  would  not  have  left  it  to  be 
brought  to  light  by  microscopic  criticism,  ages  after  it  was 
written.  Therefore^  since  the  true  Messiah  has  appeared  and 
been  rejected  at  Jerusalem,  and  you  are  now  in  danger  of 
committing  the  same  sin.  Come  upon  you.,  suddenly,  and 
from  above,  or  as  a  divine  judgment.     (See  above,  on  8,  24, 


36  ACTS   13,  40.  41. 

and  compare  Luke  11,  22.  21,  2G.  35.)  As  it  sometimes  has 
a  trood  sense  (see  above,  on  1,  8,  and  compare  Luke  1,  35), 
the  unlavourablc  sense  liere  is  determined  by  the  context. 
tSpoken  <[t\  or  rwXhvY  spoken^  not  merely  mentioned  or  referred 
to,  but  recorded  as  directly  uttered  by  Jehovah.  In  the  pro- 
phets^ the  division  ot  the  Hebrew  Canon  so  called.  (See  above, 
on  V.  15.    7,  42,  and  compare  John  C,  45.) 

41.  Behold,  ye  dcspisers,  and  wonder,  and  perish: 
for  I  work  a  work  in  your  days,  a  Avork  which  ye  sliall 
ill  IK)  wise  bcheve,  though  a  man  declare  it  unto  you. 

These  words  are  from  the  Septuagint  version  of  Habakkuk 
1,  5,  which  varies  considerably  from  the  Hebrew.  Behold  ye 
(lespisers  is,  in  the  original,  behold  (or  see)  among  the  7iatio?is. 
Wonder  and  peHsh  (or  be  wasted,  consumed)  is  there,  icon- 
der  (a?id}  iconder  (or  as  the  English  version  of  Habakkuk  has 
it,  iconder  niarvelloushj.)  The  remainder  of  the  verse  agrees 
almost  exactly  with  the  Hebrew,  the  chief  difference  of  form 
consisting  in  the  substitution  of  the  impersonal  construction 
(//'  07ie  tell  you)  for  the  passive  (whe?i  it  is  told.)  The  neces- 
sity of  trying  to  account  for  these  departures  from  the  Hebrew 
text  is  precluded  by  the  obvious  consideration,  that  this  pas- 
sage is  not  quoted,  expounded,  and  declared  to  be  fulfilled, 
like  those  from  David  and  Isaiah  in  vs.  38-37  above,  but 
merely  made  the  vehicle  of  a  warning  similar  to  that  con- 
tained in  the  original  prediction.  As  if  he  had  said,  '  Be  upon 
your  guard  lest,  by  rejecting  the  salvation  which  I  have  now 
offered  in  the  name  of  your  Messiah,  you  should  call  down 
judgments  on  yourselves  as  fearful  and  incredible  as  those 
predicted  by  Habakkuk,  and  inflicted  by  the  hands  of  the 
Chaldeans,  on  our  unbelieving  lathers.'  Tlie  Septuagint  ver- 
sion is  retained  without  correction,  because  no  interpretation 
or  application  of  the  passage  is  intended,  but  a  simple  use  of 
its  expressions  to  convey  the  Apostle's  own  ideas  to  the  minds 
of  his  hearers  in  a  striking  manner.  This  is  the  less  surprising 
or  improbable,  because  that  part  of  the  quotation  which  he 
had  especially  in  view,  is  that  w^hich  agrees  best  with  the  ori- 
ginal. For  although  the  word  despisers,  in  the  first  clause, 
may  seem  specially  appropriate  to  the  Jews  who  rejected 
Christ,  Paul  seems  to  have  intended  to  dwell  chiefly  on  the 
greatness  of  the  threatened  judgment  or  prediction,  as  in- 
credible in  either  case.     This  quotation,  therefore,  does  not 


ACTS    13,  41.  42.  37 

of  itself  prove  that  Pcaul  spoke  in  Greek,  though  this  is  highly 
probable  for  other  reasons ;  but  it  does  prove  that  he  thought 
himself  at  liberty  to  use  the  words  of  the  Old  Testament  in 
application  to  new  cases,  and  even  in  a  version  not  entirely 
accurate.  But  let  it  be  observed,  that  in  neither  of  these 
things  is  he  an  example  to  us,  because  in  both  he  acted  under 
the  control  of  inspiration  and  by  virtue  of  his  apostolical 
authority,  without  which  we  are  utterly  incompetent  to  say 
what  new  apphcation  may  be  made  of  words  prophetically 
uttered,  or  how  far  an  imperfect  version  may  be  used  with 
safety.  Let  it  also  be  observed  that  no  such  use  is  made  by 
the  Apostle  Paul  of  Scripture,  where  his  doctrine  or  his  argu- 
meflt  depends  upon  it,  ks  in  a  previous  portion  of  this  very 
chapter.     (See  above,  on  vs.  33-37.) 

42.  And  when  the  Jews  were  gone  out  of  the  syna- 
£:oorue,  the  Gentiles  besoudit  that  these  words  midit 
be  preached  to  them  the  next  sabbath. 

The  text  of  the  first  clause  varies  very  much  in  the  edi- 
tions. According  to  the  latest  critics,  the  words  Jews^  Syna- 
gogue^ and  Gentiles^  have  all  been  interpolated  by  the  copyists, 
either  to  supply  some  supposed  deficiency,  or  to  make  the 
verse  intelhgible,  as  the  abrupt  beginning  of  an  ancient 
pericope  or  lesson,  to  be  read  in  public  worship.  The  read- 
ing now  adopted,  on  the  authority  of  the  five  oldest  manu- 
scripts and  two  oldest  versions,  is,  and  they  liaving  gone  out, 
they  besought,  &c.  The  subjects  of  the  verbs  are  not  ex- 
pressed, which  makes  the  clause  obscure ;  and  to  remove  this 
ambiguity  was  probably  the  motive  of  the  textual  changes  in 
the  later  copies.  The  first  verb  most  probably  refers  to  the 
preachers,  and  the  second  to  their  hearers,  whether  Jews  or 
Gentiles.  These  loords,  this  doctrine,  or  this  new  religion. 
(See  above,  on  5,  20.  32.  10,  22.  44.  11,  14.)  Might  he 
preached,  literally,  to  be  spoken.  The  next  sabbath,  or,  as  the 
margin  of  the  English  Bible  has  it,  in  the  iceeJc  between,  or  in 
the  sabbath  between.  The  last  appears  to  be  unmeaning,  as  no 
points  can  be  assigned,  between  which  this  sabbath  is  described 
as  intermediate;  whereas  the  week  between  would  naturally 
mean  the  week  between  the  sabbath  when  these  things  hap- 
pened and  the  next.  That  the  Greek  word  sometimes  has  the 
sense  o?  week,  is  plain  from  Mark  16,  9.  Luke  18,  12  ;  but  this 
usage  is  so  rare,  that  it  is  not  to  be  preferred  without  neces- 


38  ACTS    l:'.,  42.  43. 

sity.  Bcticcoi  is  cortainly  llie  strict  sense,  and  in  classic 
Greek  the  common  one,  of  tlie  particle  (/xcra^i)),  an<l  it  always 
has  that  ineanin_LC  elsewhere  in  the  New  Testament  (see  above, 
on  12,  0,  and  below,  on  15,  9,  and  compare  John  4,  31,  where 
the  sense  is,  in  the  time  between,  or  in  the  meanwhile.)  But 
the  later  Avriters,  such  as  Plutarch  and  Josephus,  give  it  the 
sense  ot*  next  or  al\erwar(l ;  and  this  is  prelerred  here  by  al- 
most all  interpreters.  It  seems,  then,  that  they  were  invited 
to  repeat  their  instructions,  no  doubt  in  the  synagogue,  to 
which  both  Jews  and  Gentiles  were  accustomed  to  resort. 
(See  above,  on  v.  5.) 

43.  Now  Avlicn  the  congregation  was  broken  •np, 
many  of  the  Jews  and  religions  proselytes  followed 
Paul  and  Barnabas  ;  who,  speaking  to  them,  persuaded 
them  to  continue  in  the  grace  of  God. 

The  congregation  is  in  Greek  tJte  synagogue^  a  clear  in- 
stance of  its  jDrimary  or  strict  sense.  (See  above,  on  vs.  5.  14, 
and  on  6,  9.  9,  2.  20.)  Being  broken  w/>,  dissolved,  or  dis- 
missed, lieligious  pros^elytes^  (Tyndale,  virtuous  converts^ 
i.  e.  serious  and  devout  Gentiles,  who  had  become  Jews,  either 
Avholly  or  in  part.  (See  above,  on  2,  10.  6,  5.)  As  Paul  and 
Barnabas  were  said  in  the  preceding  verse  to  have  gone  out 
of  the  synagogue,  this  mention  of  the  meeting's  being  broken 
up  occasions  some  confusion.  One  solution  of  the  difficulty  is 
that  they  withdrew  when  they  had  spoken,  but  before  the 
ser\  ice  Avas  concluded ;  another,  that  it  was  the  Jews  who 
went  out,  and  the  Gentiles  who  requested  them  to  preach 
again  ;  a  third,  that  these  two  verses  relate  to  two  successive 
sabbaths,  and  that  between  them  something  is  to  be  supplied, 
e.  g.  they  did  so,  or  they  did  repeat  their  teachings  the  next 
sabbath,  and  then,  when  the  assembly  was  dissolved  on  that 
day,  some  of  the  hearers  followed  Paul  and  Barnabas.  In  the 
last  clause  of  this  verse,  as  in  the  first  of  that  before  it,  the 
subjects  of  the  verbs  are  not  expressed,  so  that  it  may  either 
mean,  that  tliese  Jews  and  proselytes  persuaded  Paul  and  Bar- 
nabas to  persevere  in  the  good  work  which  they  had  begun, 
or  that  Paul  and  Barnabas  persuaded  them  to  persevere  in 
their  inquiries  after  saving  truth,  here  called  the  grace  of  the 
Lord,  i.  e.  the  new  revelation  of  the  divine  favour  made  in  and 
by  the  Lord  Jesus  Christ.  Although  Calvin  thought  the  first 
of  these  constructions  probable,  the  second  has  been  almost 


ACTS   13,  43-45.  39 

imiversially  regarded  as  the  trne  one.  Besides  other  reasons 
in  its  faA'our,  it  agrees  better  with  the  verb  permadtd^  wliich 
is  so  often  used  to  denote  the  effect  produced  by  pubUc  teach- 
ing and  official  exhortation.  (See  below,  on  18,  4.  19,  8.  26. 
26,  28.    28,  23.) 

44.  And  the  next  Sabbath  day  came  ahnost  the 
whole  city  together  to  hear  the  word  of  God. 

Tlie  next  Sahbath  {day  is  not  expressed  here,  any  more 
than  in  v.  42),  i.  e.  the  second  or  the  third,  according  to  the 
meaning  put  upon  the  two  preceding  verses.  If  they  relate 
to  the  same  sabbath,  this  is  a  second ;  if  to  two  sabbaths,  this 
is  a  third.  JSfext^  in  the  received  text,  is  literally  coming^ 
i.  e.  following,  ensuing ;  but  several  of  the  oldest  manuscripts 
have  a  word  which  differs  only  in  a  smgle  letter  (see  above, 
on  V.  18),  but  which  means  holding  fast  to,  adjacent,  next, 
as  appUed  both  to  place  (as  in  Mark  1,  38)  and  to  time 
(see  below,  on  20,  15.  21,  26,  and  compare  Luke  13,  33.) 
Almost  is  a  slight  but  significant  proof  how  little  the  historian 
is  given  or  inclined  to  exaggeration.  The  v:hole  city^  all  the 
city,  i.  e.  all  the  people.  Came  together^  or,  adhering  to  the 
passive  form  of  the  original,  icas  gathered  (or  assembled),  the 
same  verb  that  is  applied  to  the  assembly  of  the  Sanhedrim 
and  of  the  disciples  (see  above,  on  4,  6.  26.  27.  31.  11,  26.)  To 
hear  the  icord  of  God^  the  Gospel,  the  new  revelation.  It  is 
worthy  of  remark  that  nothing  is  here  said  of  miracles,  so 
that  the  desire  of  instruction  and  salvation  would  appear  to  be 
the  only  cause  of  this  great  concourse,  which  resembles  that 
occasioned  by  our  Lord's  appearance  as  a  pubhc  teacher.  (See 
Mark  2,  2.  Luke  8, 19.)  The  place  of  meeting  was  no  doubt 
the  synagogue,  or  customary  place  for  the  assembling  of  the 
Jews.  The  crowd  itself  was  probably  increased  by  the  in- 
structions and  appeals  of  Paul  and  Barnabas,  during  the  in- 
terval between  these  sabbaths. 

45.  But  when  the  Jews  saw  the  multitudes,  they 
were  filled  with  envy,  and  spake  against  those  things 
which  were  spoken  by  Paul,  contradicting  and  blas- 
pheming. 

However  patiently  the  Jews  of  Antioch  might  have  borne 
with  the  new  doctrine  preached  by  Paul  and  Barnabas,  so 


40  ACTS    l.'j,  45.  4G. 

lonp:  as  it  was  limited  to  their  own  body,  the  extraordinary 
popular  effort  which  it  produced  would  naturally  rouse  their 
jealousy  or  ])arly  spirit.  Seeing  the  multitudes  (or  crowds)^ 
not  merely  the  jjjreat  numbers  but  the  various  characters  and 
classes  (see  above,  on  1, 15),  which  assembled,  no  doubt  at 
the  place  of  worship,  where  the  strangers  were  expected  to 
appear  aijain.  J"^firt/^  or  rather  emulation,  jealousy,  and  party- 
spirit.  13oth  2t'/^/and  indif/ nation  were  of  course  included,  but 
neither  of  these  terms  expresses  the  full  force  of  the  original 
(see  above,  on  5,  17.)  Among  the  feelings  thus  excited  was 
no  doubt  the  fear  of  forfeiting  that  influence  u])onthc  Gentiles 
whicli  the  Jews  appear  to  have  derived  from  their  posses- 
sion of  the  true  religion,  even  Avhen  they  were  the  objects 
of  oppression  or  contempt,  and  which  they  actually  exer- 
cised on  this  occasion  (see  below,  on  v.  50.)  This  moral  power 
of  the  true  religion  in  overcoming  even  the  most  serious  social 
disadvantages,  is  among  the  clearest  evidences  of  its  being  what 
it  claims  to  be.  Spake  against  and  contradicting  are  in  Greek 
but  two  forms  of  the  same  verb  which  includes  the  meaning 
of  both  English  ones,  to  wit,  the  idea  of  denial  and  that  of  vi- 
tuperation or  abuse.  Blaspheming  Paul  and  Barnabas,  i.  e. 
reviling  them  as  heretics  and  false  teachers ;  or  blaspheming 
Christ  Iiimself,  as  an  impostor  and  a  false  Messiah.  (For  the 
twofold  usage  of  this  verb  and  its  cognate  forms,  see  above, 
on  6,  11.  13.)  The  second  participle  {contradicting)  is  not 
found  in  several  of  the  oldest  manuscripts  and  versions ;  but 
the  very  critics  who  have  commonly  most  deference  for  such 
authority,  regard  this  as  an  miauthorized  omission,  intended 
to  remove  what  was  considered  an  inelegant  rejjetition.  It 
really  adds  strength  to  the  expression,  whether  taken  as  an 
idiomatic  combination  of  two  cognate  forms  for  emphasis  (see 
above,  on  4,  17.  5,  28),  or  as  a  natural  resumption  and  reiter- 
ation for  the  same  effect,  resulting  in  a  kind  of  climax  ;  contra- 
dicting and  (not  only  contradicting  but)  hlasphemlng.  Here 
again  Paul  appears  as  the  chief  speaker,  or  perhaps  the  only 
one,  and  therefore  as  the  object  against  whom  this  opposition 
was  directed.     (See  above,  on  v.  9,  and  below,  on  14,  12.) 


46.  Then  Paid  and  Barnabas  waxed  bold,  and  said, 
It  was  necessary  that  the  word  of  God  shoidd  first  have 
been  spoken  to  you ;  but  seeing  ye  put  it  from  you,  and 


ACTS   13,  46.  41 

judge  yourselves  unworthy  of  everlasting  life,  lo,  we 
turn  to  the  Gentiles. 

This  opposition,  far  from  intimidating  the  Apostles,  only 
served  to  hasten  an  explicit  declaration  of  their  purpose  and 
commission,  with  respect  to  Jews  and  Gentiles.  Then  (Se), 
and,  but,  or  so.  Waxed  hold^  or  more  exactly,  speaking 
freely^  talking  plainly,  the  idea  of  boldness  being  rather  im- 
plied than  expressed.  (See  above,  on  9,  27.  29,  and  compare 
2,29.  4,  13.  29.  31.)  What  might  have  been  disclosed  in  a 
more  gradual  and  gentle  manner,  was,  in  consequence  of  this 
malignant  opposition,  plainly  and  abruptly  stated.  As  this 
declaration  is  ascribed  expressly  both  to  Paul  and  Barnabas, 
some  argue  that  the  previous  speaking  must  have  been  by  both 
alike  ;  while  others  from  the  same  fact  draw  the  opposite  con- 
clusion, that  where  only  one  is  mentioned,  as  in  the  preceding 
verse,  the  other  is  thereby  excluded.  Here  again,  the  em- 
phasis, though  not  the  meaning,  of  the  sentence  is  affected  by 
a  change  of  the  original  arrangement,  which,  however,  may 
have  been  necessary  to  accommodate  our  idiom.  To  you^ 
the  Jews,  who  had  been  just  described  as  contradicting  and 
blaspheming.  JSfecessary^  i.  e.  to  the  execution  of  the  di\^ne 
plan  and  purpose,  with  respect  to  the  first  proclamation 
of  the  Gospel.  (See  above,  on  1, 16.  21.)  Put  it  from  you^ 
thrust  it  away,  scornfully  reject  it ;  a  kindred  form  to  that  em- 
ployed by  Stephen  in  relating  the  rejection  of  Moses  by  his 
countrymen  in  Egyj^t.  (See  above,  on  7,  27.  39.)  Judge  your- 
selves unicorthy^  literally,  not  luorthy  judge  yourselves.  The 
thought  suggested,  although  not  immediately  expressed,  is 
that  they  condemned  themselves  as  thus  unworthy  (see  above, 
on  V.  27),  not  in  word,  nor  even  in  thought,  but  by  their  con- 
duct. They  proved  themselves  unworthy  of  salvation  by  re- 
vising to  accept  of  it,  when  freely  offered  through  their  own 
Messiah.  To  the  striking  but  unusual  expression  here  em- 
ployed a  fine  parallel  is  found  in  Cicero,  w^io  says  that  Catiline 
had  judged  himself  worthy  of  confinement  or  imprisonment : 
Qui  se  ipsum  dignxim  custodia  judicaverit.  The  interjec- 
tion, /o,  behold,  as  usual,  introduces  something  unexpected 
and  surprising.  (See  above,  on  vs.  11.  25.)  As  if  he  had 
said,  however  strange  it  may  appear  to  you,  however  unpre- 
pared you  may  be  to  receive  it.  We  turn  (or  are  turning  at 
this  moment)  to  the  Gentiles  (or  tJie  natio?is),  not  considered 
as  far  distant  (see  above,  on  2,  39),  but  as  represented  here, 


42  ACTS   13,  40-48. 

in  tliis  assembly  (see  above,  on  11, 1.  18.)  This  cannot  mean 
tliat  Paul  was  now  coinniissioned  for  the  first  time  as  the 
Apostle  of  the  Gentiles  (see  above,  on  vs.  3,  9,  and  compare 
0,15.  22,  21.  20,  17.  18)  ;  nor  can  it  mean  that  he  was  hence- 
forth to  abandon  all  attempts  at  the  conversion  of  the  Jews 
(see  below,  on  18,  5.  19,  8,  andcomj)are  Rom.  1,  16.  2,  9.  10.) 
The  i»rimary  idea  is  the  obvious  one,  that  they  were  thus  to 
turn  from  Jews  to  Gentiles  where  tliey  were,  i.e.  in  Antioch 
of  Pisidia,  but  with  an  implication  that  the  same  course  was 
to  be  repeated,  whenever  and  wherever  the  occasion  should 
present  itself.  And  this  agrees  exactly  with  Paul's  later  prac- 
tice, as  for  instance  in  Corinth  (18,0),  Ephesus  (19,9),  and 
Rome  (28,  28.) 

47.  For  so  liatli  the  Lord  commanded  us,  (saying), 
I  have  set  tliee  to  be  a  light  of  the  Gentiles,  that  thou 
shouldest  be  for  salvation  unto  the  ends  of  the  earth. 

This  was  not  a  voluntary  self-imposed  commission,  but  a 
necessary  part  of  their  divine  vocation.  The  Lord.,  accordmg 
to  Xew  Testament  usage,  might  be  understood  to  mean  the 
Lord  Jesus  Christ  (see  above,  on  1,  24.)  But  as  the  words 
which  follow  are  addressed  to  the  Messiah,  the  Lord  may  be 
regarded  as  the  usual  translation  oi  JtJiovah.  The  passage 
quoted  is  Isai.  49,  0  (compare  42,  6),  where  the  Messiah  is  de- 
scribed as  a  source  of  light,  not  merely  to  the  Jews,  but  to  the 
nations,  not  merely  in  the  Holy  Land,  but  to  the  ends  of  the 
earth.  The  same  description  had  already  been  aj^plied  to 
Christ  by  Simeon  (Luke  2,  31.  32.)  Commanded  us  is  not 
an  arbitrary  transfer  or  accommodation  of  the  passage,  but  a 
i'aitliful  reproduction  of  its  original  and  proper  import,  as  re- 
lating both  to  the  Head  and  the  Body,  the  Messiah  and  the 
Church  in  tlieir  joint  capacity,  as  heralds  of  salvation  to  the 
world.     (See  Isaiah  Translated  and  Explained,  vol.  ii.  p.  210.) 

48.  And  when  the  Gentiles  heard  this,  they  were 
glad,  and  glorified  the  word  of  the  Lord  :  and  as  many 
as  were  ordained  to  eternal  life  believed. 

Hearing  this  announcement,  that  the  apostolical  ministry 
was  now  to  be  directed  to  themselves,  the  Gentiles^  literally, 
nations  (as  in  v.  40)  rejoiced.,  that  they  were  no  longer  to  be 
shut  out  from  the  privileges  hitherto  monopolized  by  Jews 


ACTS   13,  48.  49.  50.  43 

and  proselytes,  and  glorified^  or  praised  and  honoured,  the 
word  of  the  Lord^  the  doctrine  of  Christ,  the  new  revelation 
which  had  now  been  preached  to  them,  not  merely  as  a  theme 
of  speculation,  nor  even  as  a  system  of  divine  truth,  but  also 
as  a  method  of  salvation,  so  that  they  believed^  not  merely  in 
the  truth  of  what  they  heard,  but  in  the  Lord  Jesus  Christ  as 
the  only  Sa\TLOur.  As  many  as  were  ordained^  ordered  or 
appointed,  to  eternal  life^  a  favourite  expression  of  John  and 
Paul  to  signify  salvation.  It  occurs  in  this  book  only  here, 
but  is  several  times  employed  by  Luke  in  his  Gospel  (10,  25. 
18,  18.  30.)  The  violent  attempts  which  have  been  made  to 
eluninate  the  doctrine  of  election  or  predestination  from  this 
verse,  by  rendering  the  last  verb  dls2)osed^  arrayed^  &c.,  or 
by  ^lent  constructions,  such  as  that  adopted  by  Socinus  {as 
many  as  believed  icere  ordained  to  everlasting  life  I)  can  never 
change  the  simple  fact,  that  wherever  this  verb  occurs  else- 
where, it  invariably  expresses  the  exertion  of  power  or 
authority,  di\Tne  or  human,  and  being  in  the  passive  voice, 
cannot  denote  mere  disj^osition,  much  less  self-determination, 
any  more  than  the  form  used  in  2,  40  above,  which  some 
have  cited  as  a  parallel  example. 

49.  50.  And  the  word  of  tlie  Lord  was  published 
throughout  all  the  region.  But  the  Jews  stirred  up 
the  devout  and  honourable  women,  and  the  chief  men 
of  the  city,  and  raised  persecution  against  Paul  and 
Barnabas,  and  expelled  them  out  of  their  coasts. 

The  purpose  which  had  been  announced  in  v.  46,  was  car- 
ried into  execution.  The  xoord  of  the  Lord^  the  doctrine  of 
Christ,  the  new  rehgion,  was  published  (literally  carried^  i.  e. 
circulated  or  diffused)  throughout  all  the  region^  meaning  that 
part  of  Asia  Minor,  without  reference  to  any  political  division 
into  provinces.  Stirred  up^  excited,  instigated,  no  doubt  by 
misrepresentation,  as  well  as  by  appealing  to  the  prepossessions 
of  these  female  proselytes  in  favour  of  their  new  religion,  and 
against  all  further  change.  The  number  of  female  converts 
from  Heathenism  to  Judaism  in  that  age,  we  know  from  Jo- 
sephus  to  have  been  very  great.  Devout^  literally,  icorship- 
ing^  a  term  commonly  applied  to  Gentiles  who  acknowledged 
the  true  God,  and  were  more  or  less  under  Jewish  influence, 
whether  open  professors  of  that  fliith  or  not.     (See  above,  on 


44  ACTS    13,  50.  51. 

V.  43,  and  below,  on  10,  14.  17,  4.  *17.  18,  7.)  Xeitlier  devout 
nor  honourable  is  lierc  descriptive  of  personal  cliaracter,  so 
much  as  of  social  relations  and  position.  The  word  translated 
honourable  means  orii^inally  handsome,  comely  (as  in  1  Cor. 
12,  24) ;  then  respectal)le  in  point  of  rank  and  station  (as  in 
Mark  15,  43.)  2' he  chief  {or  first)  men  (see  below,  on  25,  2. 
28,  7.  17)  may  have  bee;i  the  husbands,  or  other  near  connec- 
tions, of  these  honourable  women.  liaised,  aroused,  or  awak- 
ened, a  compound  form  of  the  verb  used  above  in  vs.  22.  23. 
30.  37.  Persecution^  see  above,  on  8,  1.  Expelled,  literally, 
cast  out,  but  not  always  used  to  express  violent  exclusion  (see 
above,  on  9,  40),  although  sometimes  so  used  (see  above,  on 
7,  58),  and  most  probably  in  this  case.  Coasts,  in  the  old 
English  sense  of  borders,  bounds,  or  frontiers,  often  put  for 
the"  whole  country  thus  defined  or  bounded.  The  word  is 
used  repeatedly  by  Mark  and  Matthew,  but  in  no  other  part 
of  the  New  Testament,  with  the  excei^tion  of  the  verse  be- 
fore us. 

51.  But  tliey  shook  off  tlie  dust  of  their  feet  agamst 
them,  and  came  unto  Iconium. 

The  act  described  in  the  first  clause  was  symbolical,  ex- 
pressive of  unwillingness  to  have  the  least  communication  or 
connection  with  the  place  or  country,  even  by  sufiering  its 
flying  dust  {Kovtoprov)  to  settle  or  remain  upon  the  person.  It 
is  said  to  have  been  practised  by  the  ancient  Jews  whenever 
they  re-entered  Palestine  from  other  countries.  Paul  and 
Barnabas  performed  this  ceremony  in  obedience  to  our  Lord's 
express  command.  (See  Matt.  10,  14.  Mark  6,  11.  Luke  9,  5. 
10,  11.)  A  similar  act  of  the  same  signification  was  the 
shaking  of  the  raiment.  (See  below,  on  18,  6.)  Against  them, 
either  in  the  local  sense  of  towards,  on,  at  them,  or  in  the  fig- 
urative sense  of  testifying  against  them ;  probably  the  latter, 
as  it  is  expressed  in  Luke  9,  5.  Iconium,  an  important  to^vn 
of  Asia  Minor,  referred  by  Xenophon  to  Phrygia,  by  Stpabo 
to  Lycaonia,  by  Ammian  to  Pisidia,  while  Pliny  seems  to  repre- 
sent it  as  the  seat  of  a  distinct  provincial  government.  It  is 
still  a  place  of  some  importance  under  the  corrupted  name  of 
Conieh  or  Koniyeh. 

52.  And  the  disciples  were   filled  with  joy,  and 
with  the  Holy  Ghost. 


ACTS   13,  52.  45 

We  have  here  another  instance  of  a  fact  already  noticed, 
that  the  prunitive  disciples  are  repeatedly  described  as  re- 
joicing in  the  very  circumstances  which  might  seem  peculiarly 
adajDted  to  produce  an  opposite  eifect.  (See  above,  on  5,  41, 
and  compare  Luke  24,  52.)  That  the  cause  of  this  effect  was 
supernatural,  we  learn  from  the  concluding  words.  Although 
not  the  grammatical  construction,  it  is  really  the  import  of 
this  verse,  that  they  were  filled  with  what  Paul  elsewhere 
calls  "joy  in  the  Holy  Ghost"  (Rom.  14,  IV),  "all  joy  and 
peace  in  beheving  "  (Rom.  15,  13.)  The  disciples  v^'ho  were 
thus  affected  were  no  doubt  the  converted  Jews  and  Gentiles, 
whom  the  missionaries  left  behind  at  Antioch  in  Pisidia,  and 
against  whom  the  persecution  was  perhaps  continued  for  a 
time.  (See  below,  on  14,  22.)  The  prosperous  condition  of 
the  early  churches,  even  in  the  midst  of  outward  trials,  is  a 
characteristic  feature  of  this  history.  (See  above,  on  4,  32-35. 
9,  31.    12,  24.) 


CHAPTER  XIY. 

This  division  of  the  text  records  the  ministry  of  Paul  and  Bar- 
nabas at  Iconium,  Lystra,  and  Derbe ;  their  return  through 
these  places  to  Pisidia  and  Pamphylia ;  their  voyage  from 
Attalia  to  Antioch ;  their  report  to  the  church  and  resump- 
tion of  their  work  there.  They  preach  at  Iconium  with  great 
success  (l.)  But  here  again  the  unbelieving  Jews  opjDose 
them  (2.^  They  remain  there  long,  however,  and  are  greatly 
blessed  (3.)  The  city  is  divided  into  two  parties  (4.)  At 
length  all  their  enemies  combine  against  them  (5.)  They  flee 
to  Lycaonia  and  there  introduce  the  Gospel  (6.)  At  Lystra 
Paul  performs  a  signal  miracle  (8-10.)  The  heathen  popula- 
tion offer  to  worship  him  and  Barnabas  (11-13.)  They  indig- 
nantly refuse  it  (14.)  They  avow  the  object  of  their  mission 
(15.)  They  contrast  the  idols  of  the  heathen  with  the  true 
God  (IG,  17.)  With  difficulty  they  prevent  their  own  deifica- 
tion (18.)  Even  here  they  are  pursued  by  their  old  ene- 
mies (19.)  Paul  narrowly  escapes  destruction  (20.)  They 
preach  at  Derbe  without  opposition,  and  return  as  they  had 


4G  ACTS   14,  1.  2. 

come,  orcjanizinc:  clmrclies  by  the  way  (21-24.)  They  preach 
now  for  the  first  time  at  Peri^a  (25.)  Tliey  sail  from  Attalia 
to  Antioch  in  Syria  (20.)  Tliey  make  a  report  of  their  mis- 
sion to  tlie  churcli  there  (27.)  Alter  this  they  resume  their 
old  position  and  emi)loyment  (28.) 

1.  And  it  came  to  pass  in  Iconium,  tliat  they  went 
both  together  into  the  synagogue  of  the  Jews,  and  so 
spake  that  a  great  multitude,  both  of  the  Jews  and  also 
of  the  Greeks,  believed. 

It  came  to  2^(i^s^  i.  e.  (something)  happened  (or  took  place, 
while  they  were)  in  Iconium  (see  above,  on  13,  52.)  Together^ 
not  as  usual,,  or  according  to  custom,,  but  at  the  same  (time), 
either  with  one  another  (as  in  3,  1),  or  ^nth  the  congregation 
or  the  multitude.  The  S}Tiagogue  was  still  the  medium  of 
access,  not  only  to  the  Jews,  but  to  the  serious  Gentiles.  (See 
above,  on  13.  14.  15.)  So  spake  is  commonly  explained  to 
mean,  in  so  remarkable  a  manner,  A^th  such  force,  warmth, 
unction,  or  assistance  of  the  Spirit.  The  original  order  of  the 
words  is,  spake  so  that,,  which  some  explain  as  making  the 
effect  described  dependent  simply  on  their  speaking,  not  on 
any  thing  peculiar  in  their  mode  of  speaking  upon  this  occa- 
sion. But  as  this  would  have  been  sufficiently  expressed  by 
one  of  the  Greek  particles  here  used  (aJo-rc),  the  other  {ovtim^) 
must  have  a  distinctive  sense  {in  such  a  rnanner),,  and  the 
common  explanation  is  the  true  one.  (See  above,  on  1,  11. 
3,  18.  7,  1.  G.  8.  8,  32.  12,  8.  15.  13,  47.)  The  original  order 
of  the  last  clause  is,  believed,,  both  of  the  Jeics  and  Greeks,, 
a  great  multitude.  Believed,,  i.  e.  in  Christ,  or  were  con- 
verted to  the  new  religion.  Greeks,,  not  foreign  Jews,  but 
Gentiles.  (See  above,  on  6,  1.  9,  29.  11,  20.)  Some  deny 
that  heathen  Greeks  would  frequent  the  synagogue  ;  but  such 
a  practice  is  not  only  natural  and  2:>robable,  but  actually 
mentioned  in  the  classics,  which  bear  witness  to  the  interest 
felt  in  Judaism  and  the  practice  of  attending  on  its  worship, 
even  in  Rome,  It  is  said,  indeed,  that  these  were  proselytes ; 
but  how  could  they  become  such,  if  entirely  miacquainted 
with  the  Jewish  worship  ? 

2.  But  the  unbelieving  Jews  stirred  up  the  Gentiles, 
and  made  their  minds  evil  affected  agahist  the  brethren. 


ACTS   14,  2.3.  47 

Unbelieving^  and  also  disobedient^  both  whicli  ideas  are 
suggested  by  the  Greek  verb  (compare  1  Pet.  2,  7.  3,  20.  Rom. 

10,  21,  and  the  Septuagint  version  of  Isai.  65,  2.)  Behef  in  the 
Gospel  was  not  a  matter  of  indifference  or  option,  but  of  duty 
and  obedience  to  divme  authority,  a  favourite  idea  both  with 
Paul  and  Peter.  (See  above,  on  6,  7,  and  compare  Rom.  1,  5, 
15, 18.  16, 19.  26.  2  Cor.  7, 15.  10,  5.  6.  1  Pet.  1,  2.  14.  22.)  Ex- 
cited and  embittered^  literally,  made  bad^  i.  e.  disaffected,  hos- 
tile, or  malignant.  (See  above  on  7,  6.  19.  12, 1.)  The  Gen- 
tiles^ literally,   the  nations^   (see  above,  on  4,  27.  9,15.10,45. 

11,  1.  18.  13,  42.  46.  47.  48.)  The  brethren,  the  new  con- 
verts,  whether  Jews  or  Gentiles,  sometimes  called  disciples 
(see  above,  on  13,  52.)  What  is  here  recorded  shows,  not 
only  the  determined  ill-will  of  the  unbelieving  Jews,  but  also 
their  extraordinary  influence  upon  the  Gentiles.  (See  above, 
on  13,  50.) 

3.  Long  time  therefore  abode  they  speaking  boldly 
in  the  Lord,  which  gave  testimony  unto  the  word  of 
his  grace,  and  granted  signs  and  wonders  to  be  clone 
by  their  hands. 

Long  time,  literally,  sufficient  time,  or  time  enough.  (See 
above,  on  5,  37.  8,  11.  9,  23.  43.  11,  24.  26.  12,  12,  and  com- 
pare Luke  8,  32  mth  Matt.  8,  30.)  The  precise  time  is  pur- 
posely left  undetermined,  but,  as  the  very  form  of  expression 
may  suggest,  it  should  suffice  us  to  know  that  it  was  long 
enough  to  carry  out  the  di\dne  purpose.  Therefore,  or  rather, 
so  then,  a  resumptive  or  continuative  particle,  connecting  this 
verse  more  directly  with  the  first  than  with  the  second,  which 
may  be  regarded  as  a  sort  of  parenthesis  or  interruption,  the 
author's  main  design  being  rather  to  record  the  success  of  the 
Gospel  than  the  opposition  to  it,  which  is  therefore  only  men- 
tioned by  the  bye.  But  although  the  opposition  of  the  Jews  and 
Gentiles  is  not  given  as  the  reason  of  their  stay  {Jong  time  there- 
fore), it  is  plain  that  it  had  no  effect  m  hindering  it.  Abode,  lit- 
erally, loore  out,  loorkt  away,  but  commonly  applied  to  time, 
even  when  not  expressly  mentioned.  (See  above,  on  12,  19.) 
Boldly,  or  freely  (Geneva  Bible,  frankly),  as  opj^osed  not 
merely  to  timidity  or  cowardice,  but  to  all  reserve,  obscurity,  or 
partiality.  (See  above,  on  2,  29.  4,  13.  29.  31.  9,  27.  28.  13,  46.) 
In  the  JLord,  or  rather  on  him,  i.  e.  in  reliance  on  him,  and  by 
his  authority,  both  which  ideas  are  suggested  by  the  next 


48  ACTS   14,  3.  4.  5. 

clause.  (See  above,  on  2,  38.  3,10.  4,18.  9,42.  11,17.)  Tlie 
Lurd^  i.  e.  God,  as  inaTiifested  in  the  Lord  Jesus  Christ.  (See 
above,  on  13,49.)  The  Lord ^  the  (ove)  testift/iiH/^  bearing 
witness,  to  the  ico)'d  of  his  grace^  his  gracious  word,  or  the  doc- 
trine ot'liis  grace,  the  proclamation  of  liis  mercy  in  the  Gos- 
pel. Sif/iis  and  wonders^  i.  e.  miracles,  as  proofs  of  the  divine 
approbation,  and  as  prodigies  or  wonders.  (See  above,  on  2, 
19.22.43.  4,30.  5,12.  0,8.  7,30.)  6'/r/;?v7,  granting  or  per- 
mitting, miracles  to  be  performed  by  their  hands,  through  their 
agency  as  simple  instruments,  in  order  to  attest  their  divine 
legation.     (See  above,  on  2,  4.  27.  4,  29.  13,  35.) 

4.  But  the  multitude  of  the  city  was  divided  ;  and 
part  hekl  with  the  Jews,  and  part  with  the  Apostles. 

Divided  (rent,  split,  the  Greek  verb  from  which  schism 
is  derived)  was  the  multitude^  the  mass  or  body  of  the  people 
(see  above,  on  v.  1.  and  compare  2,  0.  4,32.  5,10.  0,2.5.) 
Part  held  with ^\\\.^x2i}\j^  some  xoerewith^'\.Q.  on  the  side  of, 
joined  with,  in  the  schism  or  separation  now  in  question  (see 
above,  on  4,13.  5,17.21.)  The  Jeics^  i.e.  the  unbelieving 
Jews,  so  called  in  y.  2.  The  Ajoostles^  i.  e.  the  body  of 
Apostles,  represented  by  the  missionaries  ;  or  more  probably, 
t?ie  {tiro)  Ajyostles,  i.  e.  Paul,  the  Apostle  of  the  Gentiles,  and 
Barnabas,  either  as  holding  the  same  office  and  equal  in  au- 
tliority,  or  simply  so  called  as  Paul's  colleague  and  companion, 
which  explains  the  fiict  that  he  is  never  so  called  separately  or 
in  the  singular  number,  nor  indeed  at  all,  except  in  this  one 
passage,  though  he  is  so  often  mentioned.  Some  find  an  anal- 
ogy in  the  case  of  Silas  (see  below,  on  10,  37.  38.)  But  a  still 
more  natural  and  satisfactory  solution  is,  that  Paul  and  Bar- 
nabas are  both  here  called  Apostles,  not  in  the  technical  dis- 
tinctive sense,  but  in  the  primary  and  wider  one  of  mission- 
aries, ministers  sent  forth  upon  a  special  service.  (Compare 
John  13,  10.  Rom.  10,  7.  2  Cor.  8,  23.  Phil.  2,  25.) 

5.  And  when  there  was  an  assault  made  both  of 
the  Gentiles,  and  also  of  the  Jews,  with  then*  rulers,  to 
use  (them)  despitefully,  and  to  stone  them, 

When,  literally,  as,  suggesting  both  the  tune  and  cause  of 
the  deijarture  mentioned  in  the  next  verse.     (See  above,  on 


ACTS    14,  5.  6.  7.  49 

1, 10.  5,  24.  7,  23.  8,  36.  9,  23.  10,  7.  17.  25.  11,  25.  29.)  ^;2 
assault^  properly  a  rush,  a  violent  onward  movement,  but 
sometimes  applied  to  an  internal  impulse,  resolution,  plan,  or 
purpose  (compare  James  3,  4),  wliich  some  prefer  here,  as 
agreeing  better  with  the  first  words  of  the  sixth  verse.  Their 
rulers  may  refer  to  the  Jews  alone,  as  the  nearest  antecedent, 
or  to  both  Jews  and  Gentiles,  which  seems  more  natural.  By 
the  rulers  of  the  Jews  we  are  probably  to  understand,  not 
elective  or  self-constituted  officers,  but  their  natural,  hereditary 
chiefs  and  representatives,  the  heads  of  families  or  elders,  ac- 
cording to  the  patriarchal  system,  which  the  Jews  carried  with 
them  in  their  wide  dispersion,  as  an  organization  reconcil cable 
with  any  social  or  pohtical  condition,  because  really  a  mere 
extension  of  the  family  relation.  (See  above,  on  4,  5.  5,  21. 
6, 12.  11,  30.)  To  insult^  outrage,  treat  with  insolence,  wan- 
tonly abuse.  The  idea  of  physical  violence  is  not  necessarily 
included  m  the  meaning  of  this  word,  but  suggested  by  what 
follows.  The  Greek  verb  is  once  rendered  by  reproach  in 
English  (Luke  11,  45),  but  always  elsewhere  by  entreat  (i.  e. 
treat)  or  use  despitefully  (Matt.  22,  26.  Luke  18,  32.  1  Th. 
2,  2,  and  here),  while  the  cognate  noun  is  represented  by  re- 
proach in  one  place  (2  Cor.  12,  10),  and  by  hurt  and  harm  in 
another,  A\'ithin  the  compass  of  a  dozen  verses  (see  below,  on 
27,  10.  21.)  The  essential  idea  is  not  so  much  that  of  sj^ite  or 
malignity  as  that  of  insolence  and  outrage.  To  stone  them^ 
either  as  an  act  of  brutal  rage  and  violent^e,  or  as  a  sort  of  ju- 
dicial testimony  against  the  impiety  of  Paid  and  Barnabas. 
(See  above,  on  5,  26.  7,  58.  59.)  If  the  latter,  it  must  have 
been  confined  to  the  Jews ;  or  rather,  they  alone  can  be  sup- 
posed to  have  attached  this  symbohcal  meaning  to  the  act, 
while  the  Gentiles  regarded  it,  and  perhaps  took  part  in  it, 
merely  as  a  public  ignommious  insult. 

6.  7.  They  were  aware  of  (it),  and  fled  unto  Lystra 
and  Derbe,  cities  of  Lycaonia,  and  unto  the  region  that 
lieth  round  about ;  and  there  they  preached  the 
Gospel. 

Being  aware  (of  it),  Hterally,  hnovnng  with  (one's  self,  i.  e. 
being  conscious),  or  knowing  loith  (others,  i.  e.  being  privy, 
cognizant,  or  in  the  secret.)  See  above,  on  5,  2.  12, 12.  Some 
infer  from  this  expression,  that  the  movement  mentioned  in 

VOL.  IT. — 3 


50  ACTS    14,  G.  7.  8. 

V.  5  must  have  been  a  secret  plot,  and  not  an  open  assault ; 
but  even  the  latter  niiixht  have  been  discovered  or  perceived 
in  its  inee})ti()n  or  lirst  movements.  Observe  the  exact  agree- 
ment here  between  Jjuke's  speaking  of  a  }»lan  or  ])lot  to  stone 
them,  which  was  not  carried  into  execution,  and  Paul's  saying 
(2  Cor.  11,  25),  "  Once  was  I  stoned,"  i.  e.  at  Lystra  (see  be- 
low, on  V.  19.)*  Fled^  not  in  terror,  or  in  undue  care  for 
their  own  safety,  but  in  the  exercise  of  that  discretion,  which 
sometimes  prompted  them  to  stand  and  sometimes  to  retreat 
before  danger.  (See  above,  on  4,  13.  20.  5,  29,  42.  8,  1.  9,  20. 
25.  29.  30.  12,  17.  13,51.)  The  original  order  of  the  next 
clause  is,  to  the  cities  of  Ijycaonia^  Lystra  and  Derhe.  The 
definite  expression  {the  cities)  does  not  necessarily  exclude 
Iconium,  which  Strabo  and  Pliny  reckon  also  to  that  province, 
but  may  be  equivalent  to  the  (other)  cities.  This  construction 
is  not  necessary,  however,  as  the  limits  of  these  provinces  were 
always  vague  and  often  shifting.  (See  above,  on  13,  51.)  The 
sense  may  therefore  be,  the  (principal  or  well  known)  cities  of 
(the  neighboring  province)  Lycaonia.  Thus  Xenophon  calls 
Iconium,  "  the  last  town  of  Phrygia."  Lycaonia  was  an  in- 
land tract  of  Asia  Minor,  lying  between  Phrygia,  Galatia,  Cap- 
padocia,  and  Cilicia.  Lystra  Avas  in  the  southern  part  of  it, 
thirty  miles  south  of  Iconium.  Ptolemy  includes  it  in  Isauria, 
which  was  probably  not  a  political  division,  but  a  district  on 
the  frontier  of  several  provinces,  infested  by  a  race  of  robbers 
called  Isauri.  The  site  of  Lystra  is  supposed  to  have  been 
recently  discovered.  Derhe  was  east  of  Lystra  and  south-east 
of  Iconium,  mentioned  by  Cicero  as  the  residence  of  his  friend 
Antipater.  Some  travellers  suppose  both  the  site  and  name  to 
be  preserved  in  the  modern  Dlule.  The  region  that  lleth 
round  about  (one  word  in  Greek)  i.  e.  about  Lystra  and  Derbe, 
not  about  Lycaonia,  but  within  it.  Preached^  or  more 
exactly,  wereiyreaching^  i.  e.  for  a  time  not  specified,  but  ne- 
cessarily implying  more  than  a  mere  transient  visit.  Preach- 
ing^ evangelizing,  telling  the  good  news  of  Christ  and  his  sal- 
vation. (See  above,  on^o,  42.  8,  4.  12.  25.  35.  40.  10,  36.  11, 
20.  13,32.) 

8.  And  there  sat  a  certain  man  at  Lystra,  impotent 

*  "  Truth  is  necessarily  consistent ;  but  it  is  scarcely  possible  that  inde- 
pendent accounts,  not  having  truth  to  guide  them,  should  thus  advance  to 
the  very  brink  of  contradiction  without  falling  into  it." — Paley. 


ACTS    14,  8.  51 

in  his  feet,  being  a  cripple  from  his  mother's  womb, 
who  never  had  walked. 

Having  given,  in  the  two  preceding  verses,  a  summary  de- 
scription of  their  missionary  work  in  the  region  of  Lystra  and 
Derbe,  the  historian  now  gives  a  more  particular  account  of 
what  occurred  at  Lystra,  inchiding  a  miracle  (8-10),  an 
apotheosis  (11-13),  an  apostolical  discourse  (14-18),  and  a  per- 
secution (19-20.)  They  may  have  performed  many  miracles 
in  Lystra,  as  they  did  during  their  long  stay  in  Iconium  (v.  3), 
and  this  one  may  have  been  recorded  merely  on  account  of 
the  events  to  which  it  led.  Or  it  may  have  been  the  only  one 
performed,  because  Paul  and  Barnabas  were  soon  after  driven 
from  the  place  (vs.  19,  20.)  The  strong  resemblance  between 
these  occurrences  and  those  recorded  in  the  third  and  fourth 
chapters,  where  a  miracle  is  likewise  the  occasion  both  of  a 
discourse  and  a  persecution,  so  far  from  tending  to  discredit 
either  narrative,  serves  rather  to  confirm  both  as  authentic,  on 
the  principle  that  like  causes  produce  like  eflects,  so  that  these 
two  narratives,  mstead  of  being  copied  one  from  the  other, 
are  only  specimens  of  what  was  frequently  experienced  in  that 
age,  on  a  larger  or  a  smaller  scale.  That  one  of  these  remark- 
able examples  is  recorded  in  each  great  division  of  the  history, 
is  no  proof  of  a  disposition  to  assimilate  the  life  of  Paul  to  that 
of  Peter,  but  a  natural  result  of  the  plan  on  which  the  whole 
book  is  constructed,  and  agreeably  to  which  one  Apostle  is 
especially  conspicuous  in  one  part,  and  the  other  in  the  other. 
The  resemblance  in  the  miracles  themselves  can  be  a  difficulty 
only  on  the  supposition  that  they  were  fortuitous  and  under 
no  particular  divine  direction.  A  certain  man^  as  in  3,  2.  5, 
1.  34.  6,  9.  8,  9.  9, 10.  33.  36.  10,  1.  23.  11,  20.  12,  1.  13.  1,  6, 
in  all  which  cases,  by  a  sort  of  antiphrasis,  certain  seems  really 
to  mean  uncertaiii^  the  Greek  word  being  merely  an  indefinite 
pronoun,  corresponding  both  to  some  and  any.  Impotent^ 
literally,  unable  (to  make  use  of  them.)  8at^  not  dioelt^  as 
some  dilute  the  meaning,  by  a  false  comparison  of  Matt.  4, 
16,  where  sat  is  also  the  true  version.  (Compare  Gen.  23, 10, 
where  the  meaning  is  not  that  Ephron  dwelt  among  the  chil- 
dren of  Heth,  which  there  was  no  need  of  affirming,  as  he  was 
their  chief,  but  that  Ephron  was  then  sitting  in  the  midst  of 
them  or  surrounded  by  them.)  8at^  which  in  Mark  5,  15  was 
a  proof  of  cure,  in  this  case  only  proved  the  need  of  it.  IIo 
sat  because  he  could  not  stand  or  walk.     Being  is  not  found 


52  ACTS    11,   8.  9.  10. 

in  the  oldest  manuscrijits,  and  is  rejected  by  the  latest  critics, 
as  an  unauthorized  assimilation  to  the  narrative  in  3,  2.  Crip- 
ple is  a  more  exact  translation  than  the  lame  man  of  that  pas- 
sage. Both  men  had  been  so  from  their  birth,  and  of  tliis  one  it 
is  "added  neiratively, //e  had  never  icalked.  Congenital  infir- 
mities of  this  kind  being  commonly  regarded  as  incurable,  the 
man's  condition  seemed  to  be  a  hopeless  one. 

9.  10.  The  same  heard  Paul  speak,  who  steadfast- 
ly beholding  him,  and  perceiving  that  he  liad  faith  to 
be  healed,  said  with  a  loud  voice,  Stand  upright  on  thy 
feet.     And  he  leaped  and  walked. 

This  {mail)  heard^  or  according  to  the  common  text,  icas 
hearing^  listening,  when  the  cure  was  wrought ;  but  the  oldest 
manuscripts  and  latest  editors  have  the  aorist  instead  of  the 
imperfect.  Paul  speaMng^  i.  e.  pubUcly,  not  merely  talking 
but  preacliing.  Gazing  at  him^  as  in  3,  4.  13,  9  (compare  1, 
10.  3,12.  6,15.  Y,55.  10,4.11,6.)  This  act,  when  connected 
with  miraculous  performances,  was  probably  intended,  first,  to 
fix  attention  on  the  person,  then  to  arrest  his  own,  also  to  as- 
certain his  actual  condition,  and  lastly  by  divme  assistance  to 
discern  his  spirit  or  read  his  heart,  as  Paul  did  in  the  case  be- 
fore us.  Faith  to  he  healed  (literally,  to  he  saved)  is  variously 
understood  to  mean  what  theologians  call  saving  faith,  and 
which  was  often,  if  not  commonly,  connected  with  miraculous 
healing,  as  a  previous  condition  or  a  subsequent  efiect  (see 
above,  on  3,  16)  ;  or  confident  assurance  that  he  could  or  would 
be  healed  of  (saved  from)  his  disease  (see  above,  on  4,  9)  ;  or, 
intermediate  between  these  two  extremes,  such  a  confiding 
state  of  mind  as  made  him  a  fit  object  of  compassion,  and  in  a 
good  sense  qualified  him  to  be  saved  both  from  bodily  and 
spiritual  maladies.  With  a  great  (or  loud)  voice^  like  our 
Saviour  in  the  case  of  Lazarus  (see  Jolm  11,  43.)  There  was 
no  need  of  Peter's  doing  likewise,  as  the  cripple  whom  he  heal- 
ed was  lying  at  the  gate  through  Avhich  he  was  about  to  pass 
(3,  2.  3)  ;  whereas  the  one  whom  Paul  healed  may  have  been 
at  a  considerable  distance,  in  the  midst  of  the  assembly  which 
he  was  addressing.  In  some  of  the  old  manuscripts,  and  one 
modern  critical  edition,  Paul  begins  by  saying,  I  say  unto  thee 
in  the  name  of  the  Lord  Jesus  Christy  which  is  commonly  re- 
jected by  the  critics  as  an  evident  assimilation  to  the  words  of 


ACTS   14,  10.  11.  53 

Peter  in  3,  6.  But  the  words,  though  not  recorded  here,  may- 
have  been  uttered  in  both  cases,  or  if  not  pronounced  by  Paul, 
were  certainly  implied  in  his  avowed  relation  to  the  Saviour, 
and  perhaps  anticipated  in  his  previous  discourse,  which  may 
have  included  or  wound  up  with  an  account  of  Christ's  own 
miracles  of  healing  (compare  that  of  Peter  to  Cornelius  and 
his  company,  10,38),  and  by  this  "hearing"  (Rom.  10,  IV) 
may  have  come  the  cripple's  "  faith  to  be  healed"  (v.  9.)  Arise, 
stand  up,  i(2)07i  thy  feet^  which  he  had  never  used  (v.  8),  erect, 
straight,  upright,  a  word  occurring  elsewhere  only  in  Heb.  12, 
13,  where  it  is  translated  straight.  This  imphes  that  he  was 
previously  bent  or  otherwise  deformed  (compare  Luke  13, 16.) 
He  leaped  and  walked,  the  same  gradation  or  succession  as  in 
3,  8,  but  more  concisely  stated.  The  leapmg  here  most  prob- 
ably denotes  the  first  exertion  of  his  newly  acquired  power  in 
an  eifort  to  obey  the  Apostle's  mandate.  Leaping  for  joy  is 
not  distmctly  mentioned  here  as  in  the  other  narrative  (3,  9.) 

11.  And  wlien  the  people  saw  wliat  Paul  had  done, 
they  lifted  up  their  voices,  saying  in  the  speech  of  Ly- 
caonia,  The  gods  are  come  down  to  us  in  the  likeness 
of  men. 

The  croiods,  i.  e.  the  assembled  masses  who  had  witnessed 
the  miracle,  perhaps  called  croiods,  not  merely  in  reference  to 
their  numbers,  but  to  their  promiscuous  composition  (see  above, 
on  1, 15.  6,  7.  8,  6.  11,  24.  26.  13,  45.)  Seeing  what  Paul  did, 
to  wit,  that  he  had  healed  the  cripple.  liaised  their  voices, 
shouted,  cried  aloud,  with  one  voice  (see  above,  on  2,  6,  and 
compare  4,  24.  7,  57.  8,  7.  13,  27.)  In  Lycao7iian,  Lycaoni- 
cally  (lat.  Lycaonice),  an  adverb  similar  in  form  to  those  trans- 
lated, in  Hebrew,  Greek,  and  Latin  (John  19,  20.)  This  was 
the  vernacular  language  of  the  country,  supposed  by  some  to 
be  a  dialect  of  Greek,  by  others  a  Semitic  tongue,  but  evi- 
dently meant  to  be  distinguished  from  the  Greek  which  the 
Apostles  spoke,  and  which  was  no  doubt  understood  by  the 
people,  as  the  English  is  in  Wales,  Ireland,  and  the  Highlands 
of  Scotland,  even  whore  the  native  language  of  the  people  is 
Welsh,  Erse,  or  Gaelic.  This  sudden  faUing  back  upon  their 
mother-tongue,  when  strongly  excited,  is  exquisitely  true  to 
nature  and  experience.  But  why  is  it  recorded?  Most 
interpreters  (since  Chrysostom)  agree  that  it  is  mentioned  to 


54  ACTS    14,   11.  12. 

account  for  the  delay  of  tlie  Apostles  in  refusing:  divine  lion- 
onrs,  which  they  seeni  not  to  have  done  until  they  saw  the 
priest  ai)j)roachinix  Mith  the  victims  and  the  fjarlands  (v.  13), 
so  that  the  acclamations  of  the  people  were  either  not  heard, 
althoui]:h  a]>parently  uttered  on  the  spot  as  soon  as  they  had 
seen  the  miracle,  or  not  understood,  because  uttered  in  an  un- 
known tongue.  From  this  fact  various  conclusions  have  been 
dravn,  e.  ir.  that  the  gift  of  tongues  was  not  constant  but  oc- 
casional or  temporary ;  that  it  was  not  universal  but  restricted 
in  the  case  of  individual  apostles ;  and  therefore  that  it  was 
not  a  mere  ])ractical  convenience  in  the  preaching  of  the  Gos- 
pel, but  a  token  of  God's  presence  and  a  symbol  of  the  calling 
of  the  Gentiles.  (See  above,  on  2,4.  10,46.)  Likened  {^9r 
similated,  made  like)  to  men  (or  having  been  so)  for  the  nonce, 
on  this  particular  occasion.  Have  (or  are)  come  down  to  us, 
descended  from  above,  from  heaven  or  Olympus,  where  the 
gods  resided.  This  language  agrees  perfectly,  not  only  with 
the  general  belief  in  such  epiphanies  or  theophanies,  divine  ap- 
pearances in  human  form,  as  found  in  Homer  and  the  later 
classics,  but  also  with  the  local  superstitions  and  traditions  of 
the  very  country  where  the  words  were  spoken,  Lycaonia,  so 
called  from  Lycao7i^  whose  fatal  entertainment  of  Jupiter  is 
one  of  Ovid's  fables  in  the  first  book  of  his  Metamorphoses, 
while  in  the  eighth  he  tells  the  fabulous  but  interesting  story 
of  the  visit  paid  to  Philemon  and  Baucis,  in  the  adjacent 
province  of  Phrygia,  by  Jupiter  and  Mercury,  the  very  gods 
named  in  the  next  verse. 

12.  And  they  called  Barnabas  Jupiter ;   and  Paul 
Mercurius,  because  lie  was  the  chief  speaker. 

JupHei%  the  Poman  name  of  the  divinity  whom  the  Greeks 
called  Zeus^  and  in  the  early  ages  Dls^  the  accusative  of  which 
word  (Dia)  is  the  one  here  used.  3fercurius  (more  usually 
Avritten  with  an  English  termination.  Mercury^  like  Timotheus 
and  Timothy,  2  Cor.  1,  1.  19),  the  Poman  name  corresponding 
to  the  Greek  Hermes,  the  interpreter  or  spokesman  of  the 
gods,  and  represented  in  the  popular  mythology,  as  commonly 
attending  Zeus  or  Jupiter  in  his  visits  to  the  earth  (see  above, 
on  V.  11.)  This  accounts  for  the  application  of  the  name  to 
Paul,  as  being  the  chief  speaker,  literally,  the  (one)  leading  in 
the  xcord  (or  in  discourse),  not  merely  (if  at  all)  the  one  that 
said  most,  but  the  one  that  spoke  for  both,  or  acted  as  the 


ACTS    14,   12.  13.  55 

spokesman  of  the  party.  (See  above,  on  1,  13.  15.)  Having 
thus  named  Paul  for  a  specific  reason,  they  inferred  of  course 
that  Barnabas  was  Jupiter,  for  which  no  reason  is  assigned  at 
all.  Not  content  with  this  simple,  nnembellished  explanation 
of  the  text,  interpreters  have  chosen  to  imagine  other  reasons, 
some  of  which  may  possibly  be  true,  but  none  of  which  are 
either  expressed  or  necessarily  implied.  Such  are  the  usual 
hypotheses,  that  Barnabas  was  older  and  of  more  majestic  pres- 
ence, Paul  younger  and  more  active ;  v^^hile  others  have  gone  fur- 
ther and  described  him  as  diminutive  in  stature  and  contemp- 
tible in  aspect,  on  the  ground  of  certain  dubious  expressions 
in  his  own  epistles  (2  Cor.  10, 1.  10.)  But  even  granting  this 
to  be  the  true  interpretation  of  his  language,  how  would  such  a 
picture  correspond  to  the  ideal  forms  of  Mercury,  with  Avhich 
they  were  familiar,  and  some  of  which  are  still  preserved,  as 
an  athletic,  graceful,  active  youth?  This  discrepancy  is 
enough  to  prove,  either  that  Paul  was  not  such  a  looking  per- 
son as  these  writers  represent  him,  or,  which  is  probably  at  all 
events  a  true  and  safe  conclusion,  that  the  people  of  Lystra,  in 
calling  him  Mercurius,  had  no  regard  at  all  to  his  appearance, 
but  exclusively  to  what  is  here  expressly  stated,  that  he  was 
the  leading  speaJi^er  in  behalf  of  both.  To  this  absurd  depre- 
ciation of  Paul's  person  or  physique,  the  opposite  extreme  is 
that  of  making  them  describe  him  as  Mercurius,  because  of 
his  extraordinary  eloquence,  an  art  or  gift  of  which  that  god 
was  the  reputed  patron.  This  hypothesis,  though  in  itself  far 
better  founded  than  the  other,  is  excluded,  in  the  case  before 
us,  partly  by  the  fact  that  Barnabas  himself  received  his  name 
from  the  Apostles  on  account  of  his  excelling  in  this  very  gift 
(see  above,  on  4,  36.  11,  23)  ;  but  chiefly  by  the  silence  of  the 
narrative,  which  does  not  say  that  Paul  was  eloquent,  or  more 
eloquent  than  Barnabas,  who  cannot  be  supposed  to  have  been 
speechless  (see  below,  on  v.  15),  but  simply  that  he  was  the 
leading  speaker^  took  the  lead  in  speaking,  really  because  he 
was  superior  in  rank  as  an  Apostle,  but  as  they  very  naturally 
thought,  because  he  held  the  same  position  of  interpreter,  am- 
bassador, or  spokesman,  which  the  Mercury  or  Hermes  of  their 
own  mythology  sustained  to  Zeus  or  Jupiter. 

13.  Then  the  priest  of  Jupiter,  whicli  was  before 
their  city,  brought  oxen  and  garlands  unto  the  gates, 
and  would  have  done  sacrifice  with  the  people. 


66  ACTS   14,  13. 

Tlie  excited  lioathen  followed  up  their  words  with  corre- 
spondiiiG^  acts.  Havinc^  recoc^nized  two  crods  as  ])rosent,  they 
consistently  proceed  to  ol!er  sacrifice.  The  pricM  does  not 
specifically  mean  the  chief  priest  (see  above,  on  5,  24),  as  some 
contend  because  there  must  have  been  a  number.  Even  grant- 
ing this,  which  is  by  no  means  certain,  it  may  mean  the  priest 
who  happened  to  be  present,  or  the  one  then  officiating  at  the 
temple.  JVhich  was  before  the  city  might  seem  to  describe 
the  priest  as  standing  or  residing  there ;  but  there  is  no  such 
ambiguity  in  the  original,  tJie  priest  of  tJie  Jujnter  (to  wit)  the 
(Jupiter)  being  (or  that  was)  before  the  city.  This  may  be 
figuratively  understood  as  meaning  its  protector  or  champion, 
which  is  really  implied ;  but  the  words  should  rather  have 
their  literal  or  local  sense,  as  describing  the  position  of  the 
image,  or  more  probably  the  temple,  of  the  tutelary  god,  which 
is  often  mentioned  in  the  classics  as  without  the  city  (extra 
Krbem.)  The  very  phrase  here  used  is  applied  by  -^>chylus  to 
Pallas  as  the  Queen  before  the  city  {avaacra  irpo  TrdAeo)?),  and 
the  tutelary  Jupiter  derived  one  of  his  titles  from  it  (Zeits 
Propylus.,  or  Jupiter  before  the  gates.)  Bulls  or  bullocks 
"were  regarded,  both  by  Jews  and  Gentiles,  as  the  most  costly 
victims,  and  as  such  were  offered  to  the  chief  or  father  of  the 
gods,  a  fact  abundantly  attested  by  Homer,  Virgil,  and  Ovid, 
who  moreover  says  that  cows  were  offered  to  Minerva  and 
calves  to  Mercury  ;  but  another  poet  (Persius)  expressly  speaks 
of  bulls  as  also  sacrificed  to  Mercury.  The  ofiering  in  this 
case  therefore  may  have  been  designed  for  both  ;  or  that  to 
Jupiter  may  be  considered  as  superseding  or  including  any 
other.  Bulls  and  croicns  is  by  some  explained  as  an  example 
of  the  figure  called  hendiadys.,  equivalent,  in  ordinary 
language,  to  the  phrase,  crowned  bulls  ;  but  the  occurrence  of 
this  forced  construction  in  a  famous  line  of  Virgil,  though  re- 
lating also  to  a  sacrificial  service  (that  of  pouring  libations 
from  cups  and  gold.,  i.  e.  golden  cups)  cannot  wai-rant  its  as- 
sumption in  the  plain  prose  of  a  narrative  like  that  before  us. 
Crowns  or  garlands^  wreaths  of  flowers,  were  profusely  and 
continually  used  in  ancient  sacrifice,  and  are  so  still,  at  least  in 
India.  It  has  been  disputed  whether  those  here  mentioned 
were  designed  to  decorate  the  victims  or  the  god ;  but  the 
authorities  appealed  to  upon  both  both  sides  of  the  question 
have  most  clearly  shown  tliat  they  were  used,  not  only  for  both 
purposes,  but  also  to  adorn  the  priests,  the  altars,  and  the 
temples,  and  indeed  whatever  else,  connected  ^ith  the  sacrifice, 


ACTS   14,  13.  14.  57 

admitted  of  such  decoration.  Here  again  the  ancient  heathen 
ceremonial  agrees  with  that  still  practised  by  the  idolatrous 
Hindoos.  Mulls  and  croicns  to  the  gates  hawing  brought^  i.  e. 
as  some  suppose  to  the  entrance  of  the  temple  ;  but  why  there, 
when  the  supposed  gods  themselves  were  elsewhere  ?  Others 
understand  the  door  of  the  house  where  Paul  and  Barnabas 
were  lodging ;  but  this  requires  another  supposition,  namely, 
that  they  had  returned  home  in  the  mean  time.  A  third  hy- 
pothesis, more  probable  than  either,  is  that  the  gates  (literally, 
vestibules,  porticoes,  or  porches,  see  above,  on  10,  17.  12,  13) 
were  those  of  the  city  itself,  near  which  there  was  probably  an 
image  or  a  temple  of  the  tutelary  deity,  and  to  which  Paul  and 
Barnabas  were  now  conducted,  either  from  within  or  from 
without,  according  as  the  scene  of  the  miraculous  performance 
which  occasioned  this  idolatrous  proceedmg  lay  in  the  suburbs 
or  the  city  proper.  With  the  croiods  (which  comes  next  in 
the  Greek),  i.  e.  accompanied  or  followed  by  them,  when  he 
brought  the  victims  and  the  garlands.  There  is  no  need  of 
connecting  these  words  with  the  following  verbs,  as  in  the 
EngUsh  version,  and  in  some  editions  of  the  Greek  text.  Woidd 
have  done  sacrifice^  m  modern  English,  means  that  he  would 
have  done  so  but  for  what  is  afterwards  recorded  as  preventmg 
him.  But  tooidd  have^  even  in  this  version,  is  not  an  auxiliary 
tense  but  a  distinct  and  independent  verb,  meaning  that  he 
wished  (intended,  or  was  just  about)  to  sacrifice.  It  is  not 
said  to  whom ;  but  this  is  sufficiently  apparent  from  the  context. 

14.  (Which)  when  the  Apostles,  Barnabas  and 
Paul,  heard  (of),  they  rent  their  clothes,  and  ran  in 
among  the  people,  crying  out — 

Hearing  (or  haning  heard)  stands  first  in  the  original,  and 
either  means  that  they  were  told  by  others,  possibly  by 
Christian  friends,  what  was  passmg ;  or  that  they  now  heard 
and  understood  the  words  of  the  idolaters  themselves,  as  they 
proceeded  to  effect  their  purpose,  either  because  they  had 
come  nearer,  or  were  speaking  more  loudly  and  distinctly,  or 
because  some  or  all  of  them  were  speaking  Greek  instead  of 
Lycaonian  (see  above,  on  v.  11.)  The  Aj^ostles  jBarnabas  and 
JPaul,  as  in  v.  4,  Avhere  they  were  intended,  although  not  ex- 
pressly named,  as  here.  It  is  a  fine  stroke  in  this  simple  but 
most  graphic  narrative,  that  Barnabas  is  here  for  once  restored 
to  his  old  place,  because  he  occupied  it  in  the  scene  described, 

VOL.  II — 3* 


58  ACTS   14,  14.  15. 

as  bcin<^  tlio  .Tui)itc*r,  for  avIiohi  tlio  sacrifice  was  chiefly  or  ex- 
clusively intended.  Jirn(7i?if/  (tearini^  open  or  aj^art)  their 
(upi)er  or  outer)  //c/rw^^A"?  (see  above,  on  7,  57.  9,^39.  12,8), 
a  customary  oriental  nietliod  of  expressincc  crrief,  and  also  in- 
dii^niation  and  abhorrence  of  impiety  or  blasphemy  committed 
in  one's  presence.  (Compare  the  conduct  of  the  High  Priest 
when  our  Lord  avowed  himself  the  Son  of  God,  Matt.  20,65, 
Mark  14,  G3.)  In  this  case  it  was  no  doubt  a  spontaneous  or 
involuntary  burst  of  feeling,  prompted  by  the  sudden  and  as- 
tonisliing  discovery  just  made  by  the  Apostles,  and  not  intend- 
ed a^a  demonstration  to  the  multitude,  although  these  were 
probably  no  less  familiar  with  this  ancient  exhibition  of  strong 
feeling.*  But  Paul  and  Barnabas  were  not  contented  with 
this  typical  expression  of  repugnance.  T/icf/  rem  i?i,  literally, 
leaped  (or  sjyranf/)  in^  or  according  to  the  text  now  com- 
monly preferred,  leaped  (or  sprang)  out^  i.  e.  from  the  house, 
or  from  the  city-gate,  or  more  indefinitely,  from  the  place 
wliere  they  were  standing.  Into  the  crowds  not  merely  ran 
about  among  the  people,  but  plunged  into  the  heart  of  the 
excited  mass,  now  bent  upon  their  own  deification.  This 
movement  of  the  two  was  not  a  silent  one.  CcdUng,  shouting, 
crying  out,  may  denote  the  inarticulate  but  noisy  sounds,  by 
which  they  tried  to  interrupt  the  service  and  divert  the  at- 
tention of  the  people,  before  uttering  the  words  that  follow. 
Or  the  two  participles,  although  strangely  placed  m  different 
verses,  may  be  construed  together,  as  qualifying  one  another, 
ccdllnfj  and  sayinr/,  that  is  saying  Avith  a  loud  voice,  shouting 
or  vociferating,  what  is  given  in  the  following  verses.  There 
are  few  passages,  in  history  or  poetry,  at  once  so  simple  and 
so  vivid  as  this  narrative,  of  which  no  higher  proof  can  be  de- 
manded than  its  being  chosen  by  the  greatest  of  modern 
painters,  as  the  subject  of  one  of  his  most  masterly,  though  not 
most  finished,  works.     (See  above,  on  13, 11.) 

15.  And  saying,  Sirs,  wby  do  ye  these  (things  ?) 
We  also  are  men  of  like  passions  with  you,  and  preach 
unto  you  that  ye  slioukl  turn  from  these  vanities  unto 
the  living  God,  which  made  heaven,  and  earth,  and  the 
sea,  and  all  things  that  are  therein : 

Slrs^  literally,  inen^   nearly  equiva\^nt  to  our  geyitlenien 
(ste  above  ou  1,  11.  IG.)     The  question  in  the  first  clause  im- 


ACTS   14,  15.  16.  69 

plies  censure  or  expostulation,  for  which  the  other  clause  as- 
signs the  reason.  We  are  men^  a  diiFerent  word  from  that  at 
the  beginning  of  the  verse,  and  meaning  mere  men,  mortals, 
human  beings.  Of  like  2^cissio7is  corresponds  to  one  Greek 
adjective  (the  root  of  our  familiar  word  homoeopathic)  mean- 
ing similarly  constituted  or  aifected.  JPassi07is,  in  the  English 
versions,  has  not  its  moral  sense  of  violent  affections  or  desires, 
but  its  physical  sense  of  suffering  (as  applied  to  the  death  of 
Christ  in  1,  3)  or  liability  to  suffering.  The  whole  phrase 
means,  therefore,  subject  to  the  same  infirmities,  partakers  of 
the  same  mortal  nature,  with  yourselves,  and  consequently  not 
entitled  to  divine  honours.  Preach  unto  you^  bringing  you  glad 
tidings  of  deliverance  from  your  present  superstitious  bond- 
age, by  calling  you  to  turn  from  the  worship  of  these  very 
gods  with  which  you  have  confounded  us.  Vanities^  or 
rather  vai7%  (things)^  not  only  useless  but  unreal,  without  per- 
sonal existence,  in  which  tense  Paul  says  that  "  an  idol  is  no- 
thing in  the  w^orld  "  (l  Cor.  8,  4,  compare  10,  19.)  Similar 
epithets  are  applied  to  false  gods  in  the  Old  Testament  (e.  g. 
Jer.  2,  5.  Zech.  11,17,  compare  1  Kings  16,2.)  The  living 
God,  i.  e.  really  existing,  as  distinguished  from  these  lifeless  or 
imaginary  deities ;  and  also  life-giving,  or  the  source  of  all 
existence.  (See  Matt.  16, 16.  26,63.  John  6,  69.  2  Cor.  3,  3. 
6,  16.  1  Th.  1,  9.  1  Tim.  3,  15.  4,  10.  6, 17.  Heb.  3,  12.  9, 14. 
10,  31.  12,  22.  Rev.  7,  2.)  This  naturally  leads  to  the  descrip- 
tion of  him  as  Creator  of  the  Universe,  the  principal  parts  of 
which  are  here  enumerated,  not  in  scientific  but  in  popular 
form,  with  the  contents  of  each. 

16.  Who  in  times  past  suffered  all  nations  to  walk 
in  their  own  ways. 

Of  this  supreme  God  they  were  ignorant,  because  he  had 
not  fully  revealed  himself  to  them.  Past,  departed,  gone  by. 
Times,  literally,  generations,  or  contemporary  races  (see 
above,  on  2,  40.  13,  36.)  Suffered,  permitted,  or  allowed ;  not 
approved,  much  less  required,  but  did  not  hinder  or  prevent. 
The  word  used  in  the  version  is  the  nearest  equivalent  that 
could  be  chosen.  All  nations,  i.  e.  all  but  one,  to  whom  he 
granted  an  exclusive  revelation.  It  is  therefore  equivalent  to 
all  the  Gentiles  (see  above,  on  vs.  2,  5,  and  on  4,  27.  7,  45.  9, 
15.  10,  45.  11,  1.  18.  13,  42.  46-48.)  To  ?ct/ZA:,  advance,  move 
onward,  implymg  not  merely  active  but  progressive  motion. 


60  ACTS   14,  IG.  17. 

^See  above,  on  1,10.25.  0,  rji.)  W(n/s,  patlis,  a  comTnon 
figure  for  tlic  course  of  life.  (See  above,  on  2,  '28.  9,  2.  77i/fr 
own  ways,  as  opposed  to  God's,  wliich  sometimes  means  tlie 
ways  in  wliieli  lie  walks  himself  (as  in  13,  10  above),  and  some- 
times those  which  he  i)rescribes  to  man,  as  here. 

17.  Nevertheless  lie  left  not  himself  without  witness, 
in  that  he  did  good,  and  gave  us  rain  from  heaven,  and 
fmitful  seasons,  filling  our  hearts  with  food  and  glad- 
ness. 

,  And  yet,  notwithstanding  this  rejection  of  the  Gentiles,  by- 
withholding  from  them  an  explicit  and  a  written  revelation, 
they  were  still  without  excuse.  (Compare  Paul's  statement  of 
the  same  truth  in  Rom.  1,  18-21.)  Not  unattested  (or  untes- 
tilied),  as  really  existing  and  as  infinite  in  power  and  goodness. 
Doing  good,  bestowing  benefits  or  favours  (compare  the  simi- 
lar but  not  identical  expression  in  10,  38  above.)  Us2in(!i  our 
hearts  are  in  the  oldest  manuscripts  and  latest  texts,  you  and 
your  hearts.  The  original  order  is,  from  heaven  to  you  rains 
giving.  Rains  maybe  understood  as  a  generic  plural,  simply 
equivalent  to  raiJi ;  or  as  referring  to  the  stated  periodical 
rains  of  certain  climates,  especially  the  early  and  the  latter 
rains  of  Scripture  (James  5,  V)  ;  or  more  naturally  still,  as  sig- 
nifying mere  abundance,  frequency  or  constancy.  It  is  said  to 
have  been  usual  with  the  heathen  to  ascribe  rain  not  to  the 
gods,  but  to  God,  the  Supreme  Being.  It  has  also  been  ob- 
served that  rain  was  peculiarly  appropriate  here,  as  the  phe- 
nomenon or  element  which  keeps  up  the  connection  between 
heaven,  earth,  and  sea,  the  great  divisions  of  the  universe 
enumerated  in  the  context  (see  above,  on  v.  15.)  It  is  chiefly 
spoken  of,  however,  as  a  source  of  good  to  man,  by  its  fertil- 
izing and  productive  power.  Fruitful,  fruit -bearing,  or  pro- 
ductive. Filling,  suflicing,  satisfying,  abundantly  supplying, 
not  only  what  is  necessary  to  subsistence,  but  the  means  of 
bodily  enjoyment.  jFbocZ,  nourishment,  support  of  life.  Joy, 
pleasure,  happiness,  as  something  more  than  mere  existence. 
Hearts,  not  stomachs,  as  some  writers  would  explain  the  word 
from  the  analogy  oi heartburn  9iW(i  other  like  expressions;  but 
minds  or  ^ouls.  as  the  only  real  seat  of  all  enjoyment,  even 
when  afforded  by  the  body.  It  is  a  strong  though  incidental 
proof  of  authenticity,  that  when  the  Apostles  address  heathen 


ACTS   14,  17-19.  61 

hearers,  unacquainted  even  with  the  Hebrew  Scriptures,  they 
begin  with  the  great  truths  of  natural  theology,  and  not  by  ap- 
pealing to  the  prophecies  or  proving  the  Messiahship  of  Jesus, 
as  they  did  in  their  addresses  to  the  Jews  (see  above,  on  2, 
16-36.  3,  22-26.  4,  11-12.  13,  17-41,  and  below,  on  17,  22-31.) 
As  these  words  are  ascribed  both  to  Barnabas  and  Paul  (v. 
14),  they  may  be  regarded  as  the  sum  and  substance  of 
what  both  said,  more  at  large  and  perhaps  in  a  variety  of 
forms. 


18.  And  with  these  saymgs  scarce  restrained  they 
the  people,  that  they  had  not  done  sacrifice  unto  them. 

With  these  sayings^  literally,  these  (things)  saving.  Scarce, 
scarcely,  i.  e.  almost  not  at  all ;  but  the  original  expression, 
from  its  very  etymology,  answers  more  exactly  to  our  hardly, 
i.  e.  with  difficulty,  and  by  painful  eifort.  It  implies  however 
that  they  did  succeed.  Restrained,  or  more  exactly,  quieted, 
arrested,  caused  to  cease.  (The  Greek  word  occurs  elsewhere 
only  in  Heb.  4,  4.  8.  10.)  The  people,  crowds,  or  masses,  as  in 
vs.  11.  13.  14.  That  they  had  not  done  sacrifice,  a  singular 
and  awkward  use  of  the  pluperfect  to  translate  an  infinitive 
present,  not  to  sacrifice.  This,  with  the  negation  implied  in 
the  preceding  verb,  amounts  to  a  double  or  emphatic  negative, 
a  point  in  which  the  Greek  idiom  differs  most  remarkably,  not 
only  from  the  English  but  the  Latin.  (See  above,  on  8,  16.) 
We  express  the  same  idea  without  a  negative  by  saying,  '  they 
restramed  them  from  sacrificing.'  It  may  however  be  resolved 
into  our  idiom  thus,  '  restrained  them  so  as  not  to  sacrifice.' 
(See  above,  on  10,  47.)  To  them,  i.  e.  to  Paul  and  Barnabas, 
as  representatives  or  incarnations  of  Mercurius  and  Jupiter 
(v.  12.) 

19.  And  there  came  thither  (certain)  Jews  from 
Antioch  and  Iconium,  who  persuaded  the  people,  and, 
having  stoned  Paul,  drew  (him)  out  of  the  city,  sup- 
posing he  had  been  dead. 

By  a  violent  reaction,  persecution  follows  the  apotheosis, 
but  a  persecution  prompted  from  ^\ithout  and  by  inveterate 
enemies.  Came  thither,  literally,  ccune  ^ipon  (them),  i.  e.  sud- 
denly assailed  them  (see  above,  on  8,  24.  13,  40.)     Antioch 


62  ACTS    14,   10.  20. 

and  Iconium^  from  hoth  wliicli  places  Paul  and  Barnabas  had 
been  expelled  by  the  same  uiiluence.  (See  above,  on  v.  5,  and 
on  13,  50.)  llnrin(j  pemuadcd  the  crowds  (or  masses)  and 
stoned  Paul  may  possibly  mean,  huvinn^  persuaded  them  to 
stone  Paul,  but  more  probably,  havinir  persuaded  them  to  let 
the  Jews  themselves  stone  him.  ('  Having  gained  the  consent 
of  the  people  and  then  stoned  him.')  This  agrees  better  with  the 
form  of  exi)ression,  as  well  as  with  the  fact  that  stoning  was  a 
Jewish  jjunishment  (see  above,  on  v.  5.)  The  persuasion  was 
effected  no  doubt  by  the  same  acts  of  misrepresentation  and  ap- 
peal to  evil  pa.ssions,as  at  Antioch  and  Iconium  (see  above,  on 
V.  2,  and  on  13,  45.)  Drexo^  violently  pulled,  or  dragged  (see 
above,  on  8,  3,  and  below,  on  17,  6.)  This  was  not  for  burial, 
but  for  exposure,  and  to  free  the  city  from  the  impurity  in- 
curred by  the  presence  of  a  corpse  so  odious,  according  to  the 
notions  both  of  Jews  and  Gentiles.  Stephen  was  first  brought 
out  and  then  stoned  (see  above,  on  7,  58),  a  minute  but  not 
unimportant  difference,  so  far  from  involving  inconsistency  be- 
tween the  two  accounts,  that  it  illustrates  the  exactness  of  the 
writer  in  distinguishing  between  Jerusalem  and  Lystra,  the 
Holy  City  of  the  Jews,  in  which  it  was  unlawful  to  put  any 
one  to  death,  and  a  provincial  city  of  the  Gentiles;  where  no 
such  scrui)le  could  be  entertained  by  either  class.  Su:pposmg^ 
thinking,  being  of  opinion.  Tliat  he  had  been  dead,  another 
antique  use  of  the  pluperfect  (see  above,  on  v.  18),  meaning 
simply  that  he  was  dead,  or  adhering  still  more  closely  to  the 
form  of  the  original,  SKpjyosing  hbn  to  he  dead.  This  ex- 
l)ression  does  not  necessarily  imply  that  he  was  not  so  really  ; 
but  that  is  certainly  the  natural  and  obvious  suggestion  (see 
below,  on  21,  29),  as  the  word  suppose  is  otherwise  superflu- 
ous, the  fact  asserted  being  then  simj^ly  that  he  icas  dead, 
whether  they  supposed  him  to  be  so  or  not.  (But  see  below, 
uj^on  the  next  verse.) 

20.  Howbeit,  as  the  disciples  stood  round  about 
him,  he  rose  up,  and  came  into  the  city  ;  and  the  next 
day  he  departed  with  Barnabas  to  Derbe. 

There  is  nothing  corresponding  to  howheit  but  the  usua\ 
continuative  particle  (Sc),  so  often  rendered  and,  but,  now,  or 
the?!.  The  disciples,  converts.  Christians,  called  the  brethren 
in  V.  2,  but  discip>Ies  also  in  13,  52.  Stood  round  about  him, 
literally,  having  encircled  (or  surrounded)  him^  some  think  to 


ACTS   14,   20.  21.  63 

bury  him  ;  others,  to  lament  (over)  him  ;  others,  to  see  whether 
he  was  still  alive  ;  others,  to  conceal  that  fact  from  his  op- 
pressors. Rising  (or  standing  up)  he  came  into  the  city^  out 
of  which  he  had  been  dragged  (v.  19.)  Some  maintam  that 
Paul  was  only  stunned  or  in  a  swoon,  from  which  he  naturally 
soon  recovered.  Others,  on  the  contrary,  regard  it  as  a  case 
of  real  death  and  miraculous  resuscitation.  Intermediate  be- 
tween these  two  extremes  is  the  opinion,  that  he  was  not  ac- 
tually dead  (see  above,  on  v.  19),  but  that  the  miracle  consisted 
in  the  preservation  of  his  life  and  his  immediate  restoration  to 
his  usual  activity  and  vigour  after  being  stoned  by  an  infuri- 
ated mob,  or  by  still  more  vindictive  and  maUgnant  enemies. 
The  restoration  was  so  perfect  that  he  voent  out  (or  departed) 
to  Derhe  (see  above  on  v.  6)  on  the  morroio  (or  the  next  day) 
after  these  events  occurred.  An  mgenious  living  writer  thinks 
it  probable,  that  this  deliquium  or  SAVoon  at  Lystra  was  the 
trance  or  ecstasy  described  by  Paul  in  one  of  his  epistles 
(2  Cor.  12,  1-4),  whether  m  the  body  or  out  of  the  body  he 
did  not  know.  'With  Barnahas^  who  seems  to  have  escaped 
the  persecution,  which  would  naturally  fall  with  most  severity 
on  Paul  as  the  "  chief  speaker  "  (v.  12),  not  only  m  behalf  of 
Christianity,  but  in  opposition  both  to  Heathenism  and  anti- 
Christian  Judaism,  not  in  Lystra  only  but  hi  Antioch  and 
Icouium.  The  first  of  these  three  places  seems  to  have  difier- 
ed  from  the  others  as  a  seat  of  immixed  heathenism,  without 
a  Synagogue  or  Jewish  settlers,  which  accounts  for  their  ex- 
cessive superstition  and  credulity,  and  is  itself  explained  by 
their  secluded  residence  beyond  Mount  TiXurus,  in  the  heart 
of  Asia  jNIinor. 

21.  And  when  they  had  preached  the  Gospel  to 
that  city,  and  had  taught  many,  they  returned  again  to 
Lystra,  and  (to)  Iconium,  and  Antioch, 

Having  both  evangelized  that  city  and  discipled  many. 
They  not  only  preached  the  Gospel,  but  received  converts, 
which  implies  a  church-organization.  (See  Matt.  28,  19,  and 
compare  Matt.  13,  52.  27,  57.)  Both  (re),  not  both  Paul  and 
Barnabas,  but  both  evangelized  and  discipled,  a  distinction 
obliterated  in  the  English  version  (preached  and  taught) 
Their  ministry  at  Derbe  was  none  the  less  successful  on  ac-^ 
count  of  its  aifording  so  little  historical  material,  according  to 
the  adage  that  the  best  tunes  to  Hve  in  are  the  worst  to  write 


64  ACTS   14,  21.  22. 

about.  They  hove  eiiconntcrod  probably  ncitlior  licathcn 
Ihittury  nor  Jowish  iiersecution  ;  and  jiUIioul^Ii  ihcy  may  have 
])crtbrnuHl  iiiirack's,  these  probably  produc-ed  no  ulterior  ef- 
fects and  are  therefore  not  recorded.  Instead  of  returnins?  to 
Syria  by  the  nearest  way,  i.  e.  throuirh  Cilicia,  Paul's  native 
country*  they  retraced  their  steps  from  Derbe,  and  revisited 
Lystra,  Iconium,  and  Antioch  in  Pisidia,  in  an  order  opposite 
to  that  of  their  first  journey,  and  for  reasons  given  in  the  next 
verse. 

22.  Confirming  the  souls  of  the  disciples,  (and)  ex- 
horting them  to  continue  in  the  faith,  and  that  we  must 
througli  much  tribulation  enter  into  the  kingdom  of 
God. 

Confirming  (strengtheninp:,  establishing)  the  souls  (or 
97u?ids)  of  the  disciples  {Clivhtian  converts  in  those  places), 
by  additional  instruction  in  the  doctrines  of  their  new  faith, 
and  by  exhortation  to  perform  its  duties.  Exhorting  (and 
entreating)  the^n  to  contimce  in  (adhere  to  or  abide  by)  the 
(Christian)  faith  (which  they  had  recently  embraced.)  Before 
the  last  clause  some  supply  saying^  or  assuring  them^  because 
what  follows  is  not  exhortation  but  instruction.  Two 
instances,  however,  of  the  very  same  construction  {to  exhort 
that)  have  been  cited  from  Polybius  and  Xenophon.  What 
follows  is  the  statement  of  a  general  or  universal  fact  common 
to  the  experience  of  all  believers,  and  presented  as  a  reason 
why  they  should  not  be  deterred  from  holding  fast  their  pro- 
fession by  distress  or  opposition.  Much  tribulation^  literally, 
many  tribulations^  which  expresses  not  mere  quantity  or  num- 
ber but  variety.  Tribulations^  literally,  ^:)res5?<re5,  straits, 
through  which  the  Christian  is  described  as  struggling.  (See 
above,  on  7,  10.  11.  11, 19,  and  compare  Matt.  7,  14.  2  Cor. 
2,  4.)  It  is  necessary  (Set)  for  us  to  go  in,  a  necessity  result- 
ing from  the  will  of  God,  and  from  the  nature  of  the  evils 
which  attend  our  fallen  state.  The  kingdom  of  God,  the  new 
economy  or  dispensation  of  his  grace,  sometimes  viewed  in  its 
mception  (see  above,  on  1,  3.  0),  and  sometimes  in  its  con- 
summation, as  a  state  of  future  blessedness,  which  seems  to  be 
the  meaning  here.  Compare  Paul's  favourite  idea  of  inherit- 
ing this  kingdom,  1  Cor.  G,  9.  10.  15,  50.  Gal.  5,21.  Eph.  5, 
5,  also  found  in  James  2,  5. 


ACTS   14,  23.  65 

23.  And  when  they  had  ordained  them  elders 
in  every  church,  and  had  prayed  with  fasting,  they 
commended  them  to  the  Lord  on  whom  they  be- 
heved. 

23.  Besides  these  exhortations  and  instructions,  they  gave 
their  converts  a  distinct  organization  as  societies  or  churches. 
The  meaning  of  the  word  ordained  has  been  the  subject  of 
protracted  and  vehement  dispute  between  Presbyterian 
and  Episcopal  interpreters.  The  latter  grant  that  the  original 
etymological  import  of  the  Greek  Avord  is  to  vote  by  stretcli- 
ing  out  the  hand,  but  they  contend  that  usage  had  so  modified 
its  meaning  as  to  generate  the  secondary  sense  of  choosing  or 
appointing,  without  any  reference  to  votes  or  popular  election ; 
and  this  they  insist  upon  as  the  unquestionable  use  of  the 
word  here,  where  the  act  is  predicated,  not  of  the  people  but 
of  Paul  and  Barnabas,  who  cannot  be  supposed  to  have  voted 
for  these  elders  with  the  outstretched  hand.  Some  go  further 
and  adopt  the  patristical  usage  of  the  Avord  to  denote  impo- 
sition of  hands,  as  the  ordaining  act ;  but  this  is  commonly 
agreed  to  be  an  ecclesiastical  usage  of  the  word  long  posterior 
in  date  to  the  times  of  the  Apostles.  The  opposite  extreme 
is  that  of  making  the  word  here  denote,  directly  and  exclu- 
sively, the  act  of  suffrage  or  election  by  the  people.  To  meet 
the  objection,  which  has  been  already  stated,  that  the  act  de- 
scribed is  not  that  of  the  people,  but  of  Paul  and  Barnabas, 
some  modify  this  explanation  of  the  term,  so  as  to  make  it 
mean  that  Paul  and  Barnabas  appointed  or  ordained  the  elders 
chosen  by  the  people.  The  philological  objection  to  this  mod- 
ification, that  the  same  verb  cannot  denote  both  these  pro- 
cesses at  once,  can  only  be  removed  by  taking  one  step  fur- 
ther and  thus  reaching  the  true  mean  between  the  opposite 
extremes.  This  middle  ground  is,  that  the  verb  itselfj  ex- 
pressing as  it  clearly  does  the  act  of  Paul  and  Barnabas,  can 
only  mean  that  they  appointed  or  ordained  these  elders,  with- 
out determining  the  mode  of  election  or  the  form  of  or- 
dination ;  but  that  the  use  of  this  particular  expression,  which 
originally  signiiied  the  vote  of  an  assembly,  does  suffice  to 
justify  us  in  supposing  that  the  method  of  selection  was  the 
same  as  that  i-ecorded  (not  in  1,  26,  where  the  election  was  by 
lot  and  by  direct  divine  authority,  but)  in  6,  h.Q^  where  it  is 
explicitly  rec(?rded  that  the  people  chose  the  seven  and  tlie 
twelve  ordained  them.     Another  question,  as  to  this  verse,  is 


G6  ACTS   14,  23. 

tlic  question  whellier  Ehhrs  means  diocesan  bishops,  presby- 
ters (i.  e.  teaohinL,^  elders),  riiliiit^  elders,  deacons,  or  clmrch- 
oflicers  in  general,  including  perliai)s  all  these  special  officers, 
except  the  hrst,  whieh  Avas  of  later  date.  In  favour  of  this 
conij)rehensivo  meaning  is  the  fact  that  Deacons  are  not  men- 
tioned, and  the  corresponding  usage  of  the  word  in  the  organ- 
ization of  the  old  theocracy  or  Jewish  church,  from  which  the 
term  was  silently  transferred  to  that  of  Christ,  and  not  from 
the  human  and  most  probably  much  later  institution  of  the 
synagogue,  considered  as  a  separate  society.  (See  above,  on 
G,  9.  "9,\>. 'JO.  13,5.  15.43.)  As  the  Jewish  elders  were  the 
heads  of  families,  and  other  men  of  like  position  in  society, 
these  Christian  elders  were  most  probably  selected  from  the 
same  class.  In  every  chitrcJt^  or  rather,  as  a  distributive  phrase, 
church  by  church  (see  above,  on  2,  46.  47.  3,  2.  5,  42.  8,  3.  13, 
27),  which  does  not  necessarily  imply  that  there  were  several 
ordained  in  each,  though  this  is  the  most  natural  construc- 
tion of  the  language,  and  the  one  most  agreeable  to  Jewish 
usage,  as  well  as  to  the  fact  of  a  plurality  of  bishops,  no  less 
than  of  deacons,  in  the  church  at  Philippi  (Phil.  1,  1.)  Pray- 
ed icith  fasting^  literally,  fastings^  .A'S^s,  the  plural  form  re- 
ferring to  successive  ordinations  in  the  several  churches.  The 
practice  of  combining  these  attendant  services  with  ordination 
has  extensively  prevailed  throughout  the  church  in  later  times. 
This  organization  of  the  churches  may  have  been  deferred  till 
the  return  of  the  apostles,  to  allow  time  for  some  progress  in 
the  Christian  life  and  some  development  of  character  before 
the  choice  of  elders  ;  or  it  may  have  been  a  matter  of  necessity 
arising  from  the  persecution  and  expulsion  of  the  Apostles  out 
of  all  these  })laces.  On  their  journey  back,  the  persecution 
may  have  ceased  (but  see  above,  on  v.  22) ;  or  they  may  have 
escaped  it  by  not  preaching  as  before  in  public,  but  conversing 
only  with  the  Christian  converts.  Commended^  deposited, 
entrusted  for  safe  keeping,  as  a  precious  charge.  (See  below, 
on  20,32,  and  compare  Luke  12,48.  23,46.  1  Tim.  1, 18. 
2  Tim.  2,  2.  1  Pet.  4,19.)  To  the  Lord  (Jesus  Christ)  in  whom 
they  had  believed  (as  their  Redeemer)  and  thereby  become 
members  of  his  church,  before  they  were  thus  organized  ex- 
ternally. The  i)luperfect  form,  inappropriately  used  in  the 
translation  of  vs.  18,20,  is  here  peculiarly  expressive,  as  de- 
noting that  their  faith  or  their  conversion  did  not  now  begin, 
but  dated  back  from  the  fii'st  visit  of  Paul  anil  Barnabas  to 
these  three  cities. 


ACTS   14,  24-26.  67 

24.  25.  And  after  they  had  passed  throughout 
Pisidia,  they  came  to  Pamphyha.  And  when  they 
had  preached  the  word  in  Perga,  they  went  down  hito 
Attalia : 

Hamng  come  (or  gone)  through  Pisidia^  on  their  way  to 
Antioch  its  capital  (see  above,  on  v.  21  and  on  13,14),  and 
also  after  leaving  it,  so  that  they  passed  throngh  the  whole 
length  of  the  province.  Wheii  they  had  preached^  literally, 
having  spoken^  for  the  first  time  in  Perga,  where  they  merely 
landed  on  their  first  arrival  (see  above,  on  13,  13),  and  where 
they  now  seem  to  have  met  with  no  opposition  or  mal-treat- 
ment.  Attalia^  a  city  of  Pamphylia,  at  the  mouth  of  the  river 
Catarrhactes,  built  by  Attains  Philadelphus,  king  of  Pergamus, 
and  still  a  seaport  of  considerable  size  and  commerce,  under  a 
slightly  altered  name. 

26.  And  thence  sailed  to  Antioch,  from  whence 
they  had  been  recommended  to  the  grace  of  God  for 
the  work  which  they  fulfilled. 

Sailed^  or  more  exactly,  sailed  aioay^  imply mg  distance. 
Antioch,  in  Syria,  see  above,  on  11,  19-27.  13, 1.  From  the 
same  port  to  the  same  port  sailed  a  fleet  of  French  Crusaders, 
in  the  year  1147,  after  passing  through  a  part  of  the  same  re- 
gion which  had  twice  been  traversed  more  than  a  thousand 
years  before  by  Paul  and  Barnabas,  on  a  very  diflerent  errand 
and  with  very  diflerent  success.  JRecommended  is  not,  as  it 
might  seem  from  the  version,  a  compounded  form  of  the  sy- 
nonymous verb  used  in  v.  23,  but  a  similar  derivative  of  the 
verb  to  give,  meaning  here  delivered,  given  up,  in  a  good  sense, 
although  often  employed  elsewhere  in  a  bad  one  (see  above, 
on  3, 13.  7,  42.  8,  3.  12,  4.)  Whence,  i.  e.  from  Antioch,  they 
had  thus  been  committed  or  entrusted  to  the  grace  of  God, 
i.  e.  to  the  divine  care  and  protection,  not  in  general  merely, 
but  with  special  reference  to  the  xoorh  of  missions  in  their  na- 
tive countries  (see  above,  on  13, 4.  13),  which  (work)  they 
(now)  fulfilled,  completed,  brought  to  a  conclusion,  by  return- 
ing to  the  point  from  which  they  had  set  out.  The  last  words 
of  this  verse  show  that  the  icork  to  which  they  had  been 
solemnly  separated  by  the  church  at  Antioch,  and  in  obedi- 
ence to  an  express  direction  of  the  Holy  Ghost,  was  not  an 


08  ACTS   14,  26.  27. 

office  in  tlie  olmrcli  or  an  order  in  tlie  ministry,  nor  even  the 
Avliole  missionary  woik,  but  tliis  one  mission,  which  they  (now) 
fnljilled.     (Sec  above,  on  13,  2.  3.) 

27.  And  when  they  Avere  come,  and  liad  gathered 
tlie  church  together,  they  rehearsed  all  that  God  had 
done  with  them,  and  how  he  had  opened  the  door  of 
faith  unto  the  Gentiles. 

Being  there  (or  having  got  there,  see  above,  on  5,  21.  22. 
25.  9,  2G.  39.  10,  32.  33.  11,23.  13,  14)  and  having  assembled 
(or  convened)  the  church  (still  spoken  of  as  one)  by  which  they 
had  been  "  separated  to  the  work,''  and  from  which  they  had 
been  "sent  forth  by  the  Holy  Ghost  "  (13,  41),  they  rehearsed 
(reported,  brought  back  word)  hoio  many  (or  how  great) 
things  (see  above,  on  2,39.  3,24.  4,34.  13,48.)  God  did 
(or  had  done)  icith  thern^  in  conjunction  with  them,  as  his  in- 
struments, his  agents,  his  co-workers.  The  olyection,  that 
this  interpretation  shares  the  honour  between  God  and  man, 
a4:)plics  with  equal  force  to  Paul's  exjjress  declaration  (l  Cor. 

3,  9),  "We  are  labourers  together  with  God,"  and  to  others 
Uke  it  (e.  g.  Mark  16,  20.  2  Cor.  6,  1.)  The  same  double  use 
of  the  preposition  loith  prevails  in  English,  as  when  one  is  said 
to  travel  with  a  sword,  and  to  light  with  a  sword,  the  first 
with  denotes  merely  that  the  sword  is  in  his  company,  the 
second  that  he  uses  it.  There  is  no  need,  therefore,  of  resort- 
ing to  the  Hebrew  use  of  the  corresponding  particle,  after 
words  denoting  treatment,  just  as  we  speak  of  dealing  icith 
one  (well  or  ill) ;  especially  as  this  would  seem  to  limit  their 
report  to  M'hat  God  had  done  for  them,  instead  of  making  it 
include  what  he  had  done  through  them  for  the  Gentiles. 
(See  below,  on  15,4.  12.)  The  beautiful  figure  in  the  last 
clause  is  a  favourite  with  Paul  (1  Cor.  16,  9.  2  Cor.  2, 12.  Col. 

4,  3),  but  here  employed  in  a  peculiar  sense  or  rather  applica- 
tion, to  denote  the  o]>portunity  afforded  to  the  Gentiles  of  be- 
lieving upon  Christ  and  being  saved,  whereas  elsewhere  it  de- 
notes the  op])ortunity  afforded  to  himself  of  preaching  that 
salvation.  (See  1  Cor.  16,  9.  2  Cor.  2, 12.  Col.  4,  3,  and  com- 
})are  Rev.  3,  8.)  Gentiles^  literally,  nations^  see  above,  on  vs. 
2.  5.  16.  This  report  Avas  not  made  to  the  local  church  of 
Antioch,  as  such,  but  as  a  sort  of  missionary  board  or  council 
for  the  Gentiles  (see  below,  upon  the  next  verse.) 


ACTS    14,   28.  69 

^     28.  And  there  they  abode  long  time  with  the  dis- 
ciples. 

There  is  ommitted  by  the  oldest  manuscripts  and  latest 
critics.  Abode  long  time^  literally,  S2^ent  (the  same  verb  as  in 
Y.  3,  and  in  12, 19)  time  not  a  little  (literally /ho,  see  above,  on 
12,  18),  with  the  disciples^  converts,  brethren.  Christians  (see 
above,  on  11,  20),  still  considered  as  learners,  and  as  such  re- 
quiring teachers,  which  suggests  a  reason  for  their  long  stay 
above  and  beyond  that  of  repose  or  relaxation ;  not  however 
as  mere  visitors  or  temjDorary  labourers,  but  as  having  now  re- 
sumed their  place  among  the  prophets  and  teachers  of  the 
church  at  Antioch  (13,  1),  not  as  a  single,  much  less  as  an  in- 
dependent congregation,  but  as  the  Jerusalem  or  radiating 
centre  of  the  Gentile  world,  from  which  they  were  in  due  time 
to  go  forth  again,  not  only  to  the  old  Jerusalem  (15,  2),  but 
also  to  the  heathen  (15,  36.  40.) 


CHAPTER  XY. 

This  chapter  contains  an  account  of  the  controversy  with  re- 
spect to  the  observance  of  the  ceremonial  law,  as  a  condition 
of  reception  to  the  Christian  church  (1-35) ;  and  also  the  be- 
ginning of  Paul's  second  foreign  mission  (36-41.)  The  church 
at  Antioch  is  disturbed  by  Judaizing  teachers  (1.)  Paul  and 
Barnabas  oppose  them,  and  are  sent  to  consult  the  Apostles 
and  Elders  at  Jerusalem  (2.)  They  report  the  conversion  of 
the  Gentiles,  on  their  way  and  after  their  arrival  (3.  4.)  The 
converted  Pharisees  insist  upon  the  circumcision  of  the 
Gentiles  (5.)  The  Apostles  and  Elders  are  assembled  (6.) 
Peter  shows  that  the  question  has  already  been  decided  by 
divine  authority  (7-11.)  Paul  and  Barnabas  confirm  this  by 
a  statement  of  their  own  experience  (12.)  James  shows  from 
prophecy  that  it  had  always  been  a  part  of  the  divine  plan, 
(13-18.)  He  proposes  a  conciliatory  and  temporary  com- 
promise (19-21.)  It  is  adopted  and  deputies  to  Antioch  are 
chosen  (22.)  The  decision  of  the  council  is  reduced  to  writing 
(23-29.)     It  is  received  at  Antioch  with  great  joy  (30,  31.) 


70  ACTS   15,  1. 

The  deputies  continue  there  for  some  time  and  are  then  dis- 
missed (32,  33.)  (Silas,)  Paul  and  Barnabas  continue  preach- 
ing there  (34-35.)  Paul  projioses  to  revisit  the  churches 
planted  in  thi'ir  former  mission  (30.)  He  and  Barnabas  differ 
as  to  John  Mark,  and  separate  in  consequence  (37-39.)  Paul 
goes  with  Silas  through  Syria  and  Cilicia  (40,41.) 

1.  And  certain  men  which  came  down  from  Judea 
taught  the  brethren,  (and  said),  Except  ye  be  circum- 
cised after  the  manner  of  Moses,  ye  cannot  be  saved. 

As  the  division  of  the  chapters  is  conventional  and  arbi- 
trary, tliis  verse  is  to  be  read  in  the  closest  connection  with 
the  one  before  it.  A?id  (while  Paul  and  Barnabas  were  thus 
emj^loyed  at  Antioch)  certain  men  (some  per.-ons,  see  above, 
on  14,  8).  The  suppression  of  the  names  may  be  contemptu- 
ous, or  at  least  intended  to  suggest  that  they  were  personally 
men  of  no  note  or  authority,  although  they  may  have  been 
lawfully  commissioned  teachers  (see  below,  on  y.  24.)  Coming 
down  (see  above,  on  11,  27)  from  Judea  may  mean  from  Je- 
rusalem (see  above,  on  11,  l),  or  from  Palestine,  as  opposed  to 
Syria,  from  the  mother-country  and  the  mother-church,  be- 
tween which  and  the  church  at  Antioch  the  communication 
seems  to  have  been  frequent.  Taught^  in  the  imperfect  tense, 
implies  something  more  than  a  mere  transient  v^sit  or  occa- 
sional address,  and  also  makes  it  probable,  as  nothing  is  sug- 
gested to  the  contrary,  that  these  men  had  a  regular  com- 
mission or  authority  as  public  teachers.  The  brethren^  the 
disciples,  the  converted  Gentiles.  The  last  clause  gives  their 
own  Avords,  not  on  any  one  occasion,  but  the  sum  of  what 
they  used  to  say  upon  the  subject.  (See  above,  on  14,  17.) 
Except^  in  Greek,  if  not^  unless.  Circumcision  is  here  put 
for  the  whole  law,  as  the  cross  is  sometimes  put  for  the  whole 
Gospel  (1  Cor.  1,18.  Gal.  6, 12. 14.  Phil.  3, 18),  and  the  baptism 
of  John  for  his  whole  ministry  (see  above,  on  1,  22.)  After 
the  manner  is  too  weak  a  version  of  the  Greek,  which  means 
{according  to)  the  institute  (or  institution)  of  Jloses,  including 
the  idea  both  of  law  and  custom  (see  above,  on  6, 14.)  The 
clause  does  not  mean  that  being  circumcised  would  save  them, 
or  tliat  faith  in  Clirist  was  not  required,  but  that  it  would  not 
avail  them  without  circumcision  or  observance  of  the  law. 
This  was  afterwards  the  doctrine  of  the  Jewish-Christian  sect 


ACTS   15,  1.  2.  71 

called  Ebionites,  whose  origin  indeed  may  be  traced  back  to 
the  very  controversy  here  recorded. 

2.  When  therefore  Paul  and  Barnabas  had  no  small 
dissension  and  disputation  with  them,  they  determined 
that  Paul  and  Barnabas,  and  certain  other  of  them, 
should  go  up  to  Jerusalem  unto  the  Apostles  and  El- 
ders about  this  question. 

There  being  (or  arising)  therefore^  i.  e.  in  consequence  of 
this  erroneous  teaching.  No  small^  precisely  the  same  j^hrase 
that  is  translated  long  in  14,  28.  I)issension^?i  Greek  ^\OY^i 
which  in  Greek  means  standing  (as  in  Heb.  9,  8),  then  the  act 
oi  standing  up  or  risiyig  in  rebellion,  insurrection  (Matt.  15,  7, 
from  the  Latin  verb  insurgo^  to  rise  up  against),  once  trans- 
lated uproar  (19,  40),  thrice  sedition  (24,5.  Luke  23,  19.  25), 
here  denoting  violent  contention  and  commotion.  This  does 
not  necessarily  imply  that  they  succeeded  in  forming  a  party, 
or  gained  any  followers,  but  only  that  the  preaching  of  this 
doctrine  produced  great  excitement,  as  it  naturally  would 
among  the  Gentiles,  who  had  been  received  into  the  church 
without  conforming  to  the  ceremonial  law.  Disputation^  lit- 
erally, seeking^  search,  investigation,  but  always  applied  in  the 
New  Testament  to  that  of  a  polemic  kind,  whether  the  form 
be  compounded  (as  in  v.  7.  28,  29,  and  in  the  common  text  of 
this  verse)  or  uncompounded  (as  in  John,  3,  25.  1  Tim.  1,  4. 
6,  4.  2  Tim.  2,  23.  Tit.  3,  9,  and  here,  according  to  the  latest 
critics.)  Pa,\d  and  Barnabas  liad^  literally,  being  (or  arising) 
to  Paul  and  Barnabas^  not  merely  as  distinguished  "  prophets 
and  teachers  in  the  church  at  Antioch"  (13, 1),  but  as  the  first 
two  missionaries  to  the  Gentiles,  who  had  organized  their  con- 
verts into  Christian  churches  (14,  23),  without  any  reference 
whatever  to  the  principle  which  these  men  laid  down  as  es- 
sential to  salvation,  and  who  therefore,  being  specially  attack- 
ed, were  under  the  necessity  of  specially  opposing  this  false 
doctrine,  in  their  own  defence  as  well  as  for  the  truth's  sake. 
With  them^  literally,  to,  at,  or  against  them  (see  above,  on  11, 
2),  i.  e.  the  Judaizing  teachers,  who  appear  as  the  only  cham- 
pions of  their  cause  at  Antioch.  They  determined,  ordered,  or 
appointed  (see  above,  on  13,  48,  and  below,  on  22,  10.  28,  23), 
must  be  construed  with  neither  of  the  nearest  antecedents,  but 
indefinitely  (so  as  to  mean,  it  was  ordered),  or  referred  to  the 


72  ACTS  15,  2.  3. 

church-officers  or  members,  althotiLcli  not  expressly  mentioned. 
IShouhl  go  yp^  literally,  (aj^jKnuted  J\u(l  cmd  Barnabas)  to  go 
lip  (see  above,  on  11,2,  and  below,  on  18,22.  21,4.  12.  15. 
24,11.  25,1.9.)  Certain  other  (or  in  modern  phrase,  some 
others)  of  them  (out  of  them,  or  from  amon^  them),  i.  e.  other 
ministers  or  members  of  the  church  at  Antioch,  one  of  whom 
is  commonly  sui)posed  to  have  been  Titus  (see  below,  on  v.  4.) 
TJie  Apostles,  who  were  probably  always  returnmg  to  Jerusa- 
lem, as  Paul  and  Barnabas  to  Antioch,  from  their  missions  and 
official  journeys,  so  that  some  were  always  present  in  the  Holy 
City,  thus  preserving  to  the  mother-church  its  representative 
and  normal  character,  and  giving  it  authority  to  act  for  the 
whole  body.  Elders,  presbyters,  or  local  officers  of  that 
church.  (See  above,  on  11,  30.  14,  23.)  Question,  or  dispute, 
a  kindred  form  to  that  translated  dispmtation,  the  Greek 
words  differing  only  in  the  linal  syllable,  one  denotmg  the  act, 
the  other  the  subject,  of  contention. 

3.  And  being  brought  on  their  way  by  the  church, 
they  passed  through  Phenice  and  Samaria,  declaring 
the  conversion  of  the  Gentiles  :  and  they  caused  great 
joy  unto  all  the  brethren. 

And,  or  more  exactly,  so  then  (see  above,  on  1,  6.  18.  2,  41. 
5,41.  8,4.25.  9,31.  11,*19.  12,5.  13,4.14,3.)  They  being 
brought  on  their  icay,  or  more  exactly,  forwarded,  sent  for- 
ward, i.  e.  publicly  escorted  to  a  certain  distance  and  then  for- 
mally dismissed  or  taken  leave  of.  This  ancient  mark  of 
kindness  and  respect  Avas  often  practised  by  the  early 
Christians.  (See  below^,  on  20,  38.  21,5,  and  compare  Rom. 
15,  24.  1  Cor.  16,  6.  11.  2  Cor.  1, 16.  Tit.  3,  13.  3  John  6.)  It 
was  not  an  act  of  private  friendship  merely,  but  performed  by 
the  church  as  a  collective  body,  represented  either  by  its 
elders,  or  by  delegates  appointed  for  the  purpose,  or  more 
probably  than  either,  by  as  many  of  its  members  as  could  be 
assembled.  This  method  of  dismissing  them  or  parting  from 
them,  Avas  a  kind  of  additional  commission,  over  and  above  the 
written  one,  with  which  they  were  of  course  provided.  Pass- 
ed {(Cent  or  came)  through  Phenice,  i.  e.  Phenicia  (see  above, 
on  11, 19.  12,  20)  and  ^^amaria,  not  the  city  but  the  province 
(see  above,  on  8,5.  9.  14.)  Galilee,  which  lay  between  these 
provinces,  is  here  omitted  (as  it  is  above,  in  1,  8)  ;  perhaps  be- 


ACTS  15,  3.  4.  73 

cause  it  was  not  customary  to  distinguish  it  in  such  enumera- 
tions (but  see  above,  on  9,  31)  ;  or  perhaps  because  they  went 
by  sea  from  Tyre  to  Ptolemais  or  Cesarea,  as  in  Paul's  last 
visit  to  Jerusalem  (see  below,  on  21,  2-8)  ;  or  because  they 
did  not  publish  the  conversion  of  the  Gentiles  there,  the  GaU- 
lean  Christians  being  Jewish  converts,  which  was  not  so  in 
Phenicia,  nor  (strictly  speaking)  even  m  Samaria  (see  above, 
on  1,  8.  8, 1.  14,  and  compare  John  4,  9.)  Declaring^  not  in 
general  terms  merely,  but  relating  fully,  giving  a  particular 
account  (compare  the  use  of  the  same  emphatic  compound  in 
13,  41  above.)  Conversion^  turnmg,  i.  e.  in  this  case,  from  the 
worship  of  idols,  as  well  as  from  the  service  of  Satan,  to  the 
true  God  (see  above,  on  14,  15,  and  below,  on  26, 18.)  Caus- 
ed^ literally,  tnade^  created,  or  occasioned.  All  the  brethren^ 
or  disciples,  i.  e.  Christian  converts,  in  Phenicia  and  Samaria, 
who  would  naturally  feel  peculiar  interest  in  the  tidings  thus 
announced  to  them,  which  no  doubt  reminded  the  Samaritan 
disciples  of  their  own  conversion  and  the  joy  which  followed 
it.     (See  above,  on  8,  8,  and  compare  John  4,  39-42.) 

4.  And  when  tliey  were  come  to  Jerusalem,  they 
were  received  of  the  church,  and  (of)  the  apostles  and 
elders,  and  they  declared  all  things  that  God  had  done 
with  them. 

Being  come  (or  having  arrived.)  They  loere  received.,  or 
more  emphatically,  loelcomed.,  received  gladly,  as  the  same 
verb  is  translated  in  Luke  8,  40.  Of  (i.  e.  by)  the  church.,  the 
body  of  believers,  not  as  individuals  merely,  but  as  a  collective 
body  (see  above,  on  v.  3.)  The  Apostles.,  still  residing  there, 
at  least  as  their  headquarters  (see  above,  on  v.  2)  ;  or  as  some 
with  less  probability  suppose,  assembled  to  attend  this  meet- 
ing ;  while  others  gather  from  Gal.  2,  9,  that  the  Apostles 
here  meant  are  the  three  there  named.  It  is  commonly 
agreed  now  that  the  visit  to  Jerusalem  referred  to  in  that 
chapter  of  Galatians  is  the  one  recorded  in  the  narrative  be- 
fore us,  although  some  identify  it  with  the  one  in  11,  30. 
12,  25,  some  with  that  in  18,  22,  and  some  with  an  additional 
journey  not  recorded  m  the  history.  It  is  objected  to  the  fu'st 
hypothesis  that  Paul  speaks  of  havmg  gone  up  "  by  revelation" 
(Gal.  2,  2),  i.  e.  by  express  divine  command,  whereas  Luke 
represents  him  as  a  delegate  from  Antioch,      But  the  two 

VOL.  IT, — 4 


74  ACTS    15,  4.  5. 

tilings  are  perfectly  comj)atible,  as  appears  from  a  comparison 
of  13,  3.  4,  where  Barnabas  and  Saul  are  expressly  said,  in  two 
successive  verses,  to  have  been  sent  both  by  the  Church  and 
by  the  Holy  Ghost.  In  the  j)resent  case,  we  may  suppose  the 
'^  revelation "  to  have  been  made,  as  in  that  ease,  to  the 
"  Prophets  and  Teachers  in  the  Church  atAntioch"  (13,1), 
directing  them  to  act  as  they  are  said  to  have  done  in  v.  2 
above ;  or  secretly  to  Paul  himself,  directing  hirti  to  undertake 
the  task  imposed  upon  him  by  his  brethren.  It  is  on  the  sup- 
position of  the  identity  of  these  two  jounieys,  that  one  of  the 
"  some  others  "  who  went  up  with  Paul  and  Barnabas  (v.  2)  is 
commonly  supposed  to  have  been  Titus  (see  Gal.  2, 1),  who  is 
nowhere  named  in  Acts,  if  we  except  a  spurious  or  doubtful 
reading  in  a  single  passage.  (See  below,  on  18,  7.)  The  date 
of  these  transactions  has  been  variously  lixed  from  A.  D.  47  to 
52,  but  the  best  modern  writers  are  in  favour  of  the  year  50, 
or  at  the  latest  the  beginning  of  the  next  year.  The  elders 
may  be  here  described  as  giving  Paul  and  Barnabas  a  separate 
welcome  or  reception,  as  well  as  the  Apostles  ;  or  both  may 
be  mentioned  as  the  organs  through  w^hich  they  were  wel- 
comed by  the  church.  It  would  not  be  ungrammatical  indeed, 
though  not  perhaps  so  natural,  to  construe  the  clause  thus, 
*they  were  welcomed  by  the  church,  hoth  the  apostles  and 
the  elders,'  i.  e.  both  these  classes  acting  as  the  organs  or 
channels  of  communication,  between  the  church  at  Jerusalem 
and  the  deputies  from  Antioch.  Declared^  reported,  brought 
back  word,  a  different  verb  ffom  that  in  v.  3,  and  expressing 
more  distmctly  the  idea  of  official  statement,  as  distinguished 
from  popular  narration.  All  things^  literally,  hoio  great  (or  how 
many)  things  ;  see  above,  on  3,  24.  4,  34.  13,  48.  With  them^ 
see  above,  on  14,  27. 

5.  But  there  rose  up  certain  of  the  sect  of  the 
Pharisees  which  beheved,  saying,  That  it  was  needful 
to  circumcise  them,  and  to  command  (them)  to  keep 
the  law  of  Moses. 

This  is  not  a  part  of  their  report,  relating  the  same  fact 
that  is  recorded  in  v.  1  above,  which  would  requii-e  "  saying '' 
or  "  said  they  "  to  be  prefixed  (as  in  the  Geneva  Bible),  but 
Luke's  own  statement  of  what  happened  at  Jerusalem,  after 
Paul  and  Barnabas  had  made  their  report.     The  only  argu- 


ACTS  15,  5.  6.  75 

ment  in  favour  of  the  first  construction  mentioned  is  that  other- 
wise the  reason  of  their  coming  is  not  given  at  all.  The 
answer  to  this  is,  not  that  they  probably  did  state  it,  though  it 
is  not  here  recorded,  which  supposes  the  main  theme  of  their 
discourse  to  be  omitted,  but  that  it  was  really  mvolved  in 
their  report  of  "  what  God  had  done  with  them  "  (v.  4),  which 
of  course  included  the  immediate  reception  of  the  Gentiles 
without  circumcision.  This  would  at  once  raise  the  same 
question  that  had  been  discussed  at  Antioch,  with  or  without 
a  formal  narrative  of  that  discussion.  Hose  %ip^  in  Greek  a 
double  comiDound,  meaning  that  they  rose  up  out  of  some- 
thing, probably  their  place  in  the  assembly,  or  rose  up  from 
among  the  persons  who  composed  it.  This  would  not  be  a 
natural  expression  in  the  mouth  of  Paul  or  Barnabas,  but  is 
perfectly  appropriate  in  Luk-e's  own  narrative,  where  the  fact 
of  a  meeting  is  implied,  if  not  expressed,  in  the  preceding  con- 
text. 8o7ne  of  those  from  (i.  e.  belonging  to,  or  who  had 
come  out  from)  the  sect  (school  or  party),  of  the  Pharisees 
(see  above,  on  5,  IV.  34.)  The  form  of  expression  implies  that 
there  were  other  converts  from  that  sect,  besides  those  who 
acted  upon  this  occasion,  and  also  accounts  for  the  rise  of  such 
a  doctrine,  which  might  naturally  spring  from  Pharisaic  habits 
and  associations,  even  in  the  case  of  such  as  had  believed.,  i.  e. 
in  Jesus  as  the  true  Messiah.  It  is  necessary.,  in  the  present 
tense  (see  above,  on  1,  16.  21)  ^o  circumcise  them.,  i.  e.  the 
Gentile  converts,  showing  that  their  reception  without  cir- 
cumcision had  formed  part  of  the  preceding  statement.  The 
last  clause  is  explanatory  of  the  one  before  it ;  to  circumcise 
them  was  in  fact  to  require  them  to  observe  the  whole  law,  of 
which  circumcision  was  the  distinctive  badge  and  sacramental 
seal. 

6.  And  tlie  apostles  and  elders  came  together  for 
to  consider  of  this  matter. 

Came  together  is  in  Greek  a  passive  form  meaning  icere 
collected  or  assembled.  (Then  Avere  convened  the  Apostles, 
&c.)  That  the  Apostles  did  not  undertake  to  settle  the  dis- 
pute alone,  is  a  strong  proof  that  the  permanent  organization 
of  the  church  had  already  taken  place,  and  that  the  system 
w^as  LQ  active  operation.  The  elders.,  not  the  diocesan  bishops 
of  Judea,  for  as  yet  there  were  none ;  nor  the  pastors  of  Judea, 
or  of  a  still  wider  region,  for  of  this  we  have  no  intimation  in 


76  ACTS   15,  G.  7. 

tlic  text  or  context  ;  but  the  loeal  rulers  of  the  motlier-clmrch, 
acting  in  conjunction  with  the  Apostles  as  representatives  of 
the  church  at  lari^e.  {For  to,  see  above,  on  5,  31.)  Consider 
of,  literally,  sac  <thoi(t,  an  expression  common  to  both  idioms. 
This  matter,  literally,  this  word,  which  may  either  mean  this 
doctrine,  as  to  the  necessity  of  circumcision,  or  tins  statement, 
tliis  re])ort,  of  Paul  and  'Barnabas.  That  it  cannot  simply 
mean  this  thing,  without  res^ard  to  word  or  speech  at  all,  see 
above,  on  5,24.  8,21.   10,  29. 

7.  And  when  there  had  been  nuich  disputing, 
Peter  rose  up,  and  said  unto  them,  Men  (and)  brethren, 
ye  know  how  that  a  good  Avhile  ago  God  made  choice 
among  us,  that  the  Gentiles  by  my  mouth  should  hear 
the  word  of  the  gospel  and  believe. 

And  much  discussion  (see  above,  on  v.  2)  having  taken 
place,  Peter  standing  up  (or  rising,  see  above,  on  1,15)  said 
to  them  (i.  e.  to  the  Apostles  and  the  Elders,  mentioned  in  the 
verse  preceding),  3Ien  (and)  brethren  (see  above,  on  1, 1(3.) 
Ye  know  is  very  strong  in  the  original,  Ye  {yourselves)  are 
{loell)  aware  (see  above,  on  10,28.)  A  good  while  ago, 
Uterally,  from  old  (or  ancient)  dags,  a  strong  but  indefinite 
and  relative  expression,  the  precise  extent  of  which  must  be 
determined  by  the  context,  and  which  here  evidently  means 
at  the  beginning  of  this  work  among  the  Gentiles,  referring 
no  doubt  to  his  own  ^dsion  at  Joppa  and  his  subsequent  recep- 
tion of  Cornelius  and  his  household  into  the  Christian  Church, 
without  requiring  circumcision  or  subjection  to  the  law  of 
Moses.  Among  us,  literally,  in  us,  which  some  regard  as  a 
Hebraism  for  cIlosc  us,  the  verb  choose  being  followed  in  He- 
brew by  a  preposition  often  rendered  in.  But  although  this 
idiom  is  sometimes  copied  in  the  Septuagint  version,  there  is 
no  other  instance  of  it  in  the  Greek  of  the  New  Testament, 
and  the  common  version  is  no  doubt  correct.  Among  us,  or 
according  to  some  manuscripts,  among  you,  i.  e.  the  Apostles, 
whom,  in  either  case,  he  may  be  considered  as  addressing. 
Made  choice,  or  more  exactly,  chose  out,  selected  for  himself 
or  for  his  own  use  (see  above,  on  1.  2.  24.  6,  5.  13,  17.)  The 
verb  may  either  govern  me  understood,  or  be  understood  to 
mean  cJtose  this  (to  wit,  that)  hg  my  mouth,  i.  e.  through  my 
preaching  and  oral  instruction.     The  Gentiles^  literally,  the 


ACTS   15,  1.  8.  9.  10.  11 

nations^  see  above,  on  10,  45.  11, 1.  18.  Should  hem\  in  the 
original,  chose  the  Gentiles  to  hear.  The  word  of  the  Gospel^ 
i.  e.  its  utterance  or  proclamation,  as  a  joyful  message  to  man- 
kind. And  believe^  in  Jesus,  admitting  him  to  be  the  true 
Messiah,  and  trusting  m  him  as  the  only  Saviour.  The  fact 
which  Peter  here  refers  to,  as  familiar  to  his  hearers,  is  not 
the  general  fact  that  Gentiles  had  already  been  converted  and 
received  into  the  church,  but  that  it  was  through  his  agency, 
though  known  as  the  Apostle  of  the  circumcision. 

8.  9.  And  God,  wliicli  knowetb  the  hearts,  bare 
them  witness,  giving  them  the  Holy  Ghost,  even  as  (he 
did)  mito  us  ;  and  put  no  difference  between  us  and 
tliem,  pmifying  their  hearts  by  faith. 

Tlie  heart-hnonnng  God^  or  God  the  heart-hnoicer^  the  same 
expression  that  is  used  above,  in  1,  24.  JBare  tcit?iess,  testified, 
to  them,  the  Gentiles  thus  received  mto  the  Church.  Peter's 
argument  is  here  the  same  as  in  10,  47.  11, 17,  to  wit,  that  all 
doubt  was  precluded  by  the  act  of  God  himself,  who  had  de- 
cided the  whole  question  by  dealing  with  those  Gentiles  pre- 
cisely as  he  did  with  the  converted  Jews,  bestowing  the  same 
spiritual  influence  on  both,  and  with  the  same  moral  effect. 
JPict  (or  made)  no  difference,  did  not  distinguish  or  discrimi- 
nate, between  us  (as  Jews)  and  them  (as  Gentiles.)  By  faith, 
not  merely  by  the  truth  objectively  considered,  but  by  the 
belief  of  it,  including  personal  acceptance  of  the  Saviour,  with- 
out which  even  the  truth  can  have  no  sanctifjdng  influence 
(see  John  17, 17).  Both  these,  i.  e.  sanctification  and  the  faith 
from  which  it  springs,  are  the  fruits  of  that  Spirit  who  was 
given  equally  to  Jews  and  Gentiles. 

10.  Now  therefore  why  tempt  ye  God,  to  put  a 
yoke  upon  the  neck  of  the  disciples,  which  neither  our 
fathers  nor  we  were  able  to  bear  ? 

And  noto  seems  to  be  used  both  as  a  temporal  and  logical 
phrase.  '  Such  was  the  divine  decision  in  the  former  case,  and 
71010,  in  the  case  before  us,  why  &c.'  (See  above,  on  3.17. 
7,  34.  10,  5.  13,  11.)  Temi)t  ye  God,  i.  e.  put  him  to  the  proof, 
try  his  patience  and  forbearance,  by  requiring  further  evidence 
of  what  he  has  already  made  so  plam.     (See  abova)  on  5.  9, 


18  ACTS  15,  10.  11. 

and  compare  Ex.  IV,  2.  Dcut.  G,  IG.  Isai.  7, 12.  Mai.  3,  15.  Matt. 
4,  1.  Luke  4,  12.  1  Cor.  10,  9.)  When  God  had  so  explicitly 
declared  tliat  faith,  Avith  itseftects,  entitled  men  to  be  received 
into  the  churcli,  it  would  be  temjitincr  him  to  look  for  other 
evidence  or  prescribe  other  terms  of  admission.  Especially 
would  this  be  so  if  the  conditions  thus  insisted  on  were  not 
only  fj^ratuitous  ])ut  intrinsically  onerous,  and  proved  so  by 
the  experience  of  those  who  now  wished  to  impose  them,  and  of 
their  predecessors.  The  intolerable  yoke  of  which  he  speaks 
is  not  merely  the  complex  requisitions  of  the  ceremonial  law  ; 
for  these  they  and  their  fathers  could  and  did  bear,  and  were 
only  too  prone  to  increase  the  burden  in  the  hope  of  being 
thereby  saved.  The  yoke  meant  is  the  whole  law,  as  dis- 
tinguished from  the  Gospel,  and  of  which  the  ceremonial  sys- 
tem was  a  mere  form  or  expression ;  the  covenant  of  works 
as  distinguished  from  the  covenant  of  grace  in  the  economy  of 
man's  salvation  ;  the  hope  of  deliverance  by  merit  or  obedience, 
as  distinguished  from  deliverance  by  grace  or  favour.  This 
had  always  been  a  yoke  or  burden,  even  to  believers,  who  were 
now  delivered  from  it  by  the  change  of  dispensations,  being 
taught  to  come  at  once  to  Christ  without  obstruction  or  delay, 
a  privilege  of  which  these  Christian  Pharisees  were  anxious  to 
deprive  the  Gentiles. 

11.  But  we  believe  that  through  the  grace  of  the 
Lord  Jesus  Christ  we  shall  be  saved,  even  as  they. 

J^ut^  on  the  contrary,  so  far  from  hoping  to  be  saved  our- 
selves by  that  which  we  are  asked  to  impose  upon  the  Gentile 
converts.  Through  the  grace  of  the  Lord  Jesus  Christy  i.  e. 
the  divine  mercy  exercised  through  him  alone,  and  here  con- 
trasted with  the  heavy  yoke  of  legal,  ceremonial  bondage. 
We  (the  converted  Jews)  believe  (i.  e.  confidently  expect)  to 
be  saved.  Even  as,  literally,  after  (or  according  to)  what 
ma?i7ier  (see  above,  on  1, 11.  7,  28,  where  the  same  noun  and 
pronoun  are  used,  but  without  the  preposition.)  Tliis  phrase 
denotes  exact  resemblance,  even  in  minute  particulars.  They 
is  explained  by  some  to  mean  the  gentile  converts,  by  others 
the  fathers,  both  which  classes  are  referred  to  in  the  verse 
preceding.  Both  constructions  are  grammatical,  and  each 
affords  a  good  sense  in  itself  and  m  relation  to  the  context. 
According  to  the  first,  the  meaning  is,  we  ought  to  lay  no  un- 
necessary yoke  upon  them,  for  our  own  hope  of  salvation  is 


ACTS   15,  11-13.  19 

the  same  with  theirs.  According  to  the  other,  it  is,  we  ought 
not  to  lay  upon  the  Gentiles  the  same  yoke  which  our  fathers 
found  so  useless,  since  they  as  well  as  we  were  obliged  after 
all  to  be  saved  by  grace.  On  the  whole,  the  former  explana- 
tion is  more  natural,  and  now  commonly  preferred.  The 
reference  of  we  and  t/iei/  to  Peter  and  Paul  or  to  Peter  and 
James,  Paul  and  Barnabas,  respectively,  is  a  forced  construc- 
tion needing  no  refutation. 

12.  Then  all  the  multitude  kept  silence,  and  gave 
audience  to  Barnabas  and  Paul,  declaring  what  miracles 
and  wonders  God  had  ^yrought  among  the  Gentiles  by 
them. 

The)i^  and,  or  but.  All  the  multitude,  the  whole  mass,  of 
those  present,  impljdng  a  much  larger  number  than  the 
Apostles  and  the  Elders  (v.  6),  unless  these  ^^ere  very  numer- 
ous. (See  below,  on  vs.  22.  23.)  ^e2)t  silence  is  a,  single  word 
in  Greek,  to  which  there  is  no  exact  equivalent  in  English. 
There  was  no  continuation  or  renewal  of  the  pre^dous  dispute, 
but  silent  attention  to  the  statement  made  by  Barnabas  and 
Paul  in  confirmation  of  Peter's  argument.  Gave  audience, 
hterally,  heard  or  listened.  As  Paul  was  not  one  of  the 
twelve,  but  the  Apostle  of  the  Gentiles,  his  name  stands  nat- 
urally after  that  of  Barnabas,  by  whom  he  was  originally  intro- 
duced and  recommended  to  the  brethren  at  Jerusalem.  (See 
above,  on  9,  27.)  Declaring,  see  above,  on  10,  8,  and  below,  on 
21,19.  3Iiracles  (or  rather  signs)  ayid  wonders  (see  above,  on 
2,43.  4,30.  5,12.  6,8.  7,36.  8,13.  14,  31)  is  not  a  figure  for 
extraordinary  moral  changes,  such  as  conviction  and  con- 
version, which  might  be  described  as  "  mii^acles  of  grace ;" 
but  Hteral  miracles,  attesting  their  divine  legation  and  the  au- 
thority by  which  they  received  Gentile  converts  and  organized 
Gentile  churches. 

13.  And  after  they  had  held  their  peace,  James 
answered,  saying,  Men  (and)  brethren,  hearken  unto 
me: 

Held  their  peace,  ^exe  silent,  ceased;  the  same  verb  that 
is  used  in  the  preceding  verse.  Answered,  not  merely  spoke 
(see  above,  on  3, 12.  5,  8.  10, 46),  but  respondedto  what  Peter, 


80  ACTS   15,  13-15. 

Paul  and  Kariiabas  lia<l  just  sm'kI  ;  or  rcjili('<l  to  tlic  question 
M'hic'li  Ijad  brouixlit  tJK'in  toilet  her.  James  is  suj^posed  by 
many  to  be  "James  the  l)rolher  of  the  Lord"  ((ral.  1,  10), 
not  one  of  tlie  twelve,  but  an  unbeliever  (John  7,  5),  till 
convinced  by  Christ's  aj)i)earinf]r  to  him  after  his  restirreetion 
(1  Cor.  15,  7),  surnameil  tlie  Just,  and  jmt  to  death  l)y  the 
Jew«  soon  atler  the  close  of  the  New  Testament  history. 
There  is  Jiowever  a  stroma  ])resum|)tion  that  tlie  person  hold- 
injx  so  distinc^uislied  a  position  in  the  church  at  Jerusalem, 
while  the  Apostles  still  survived,  Avas  himself  one  of  their  num- 
ber ;  and  as  James  the  son  of  Alpheus  was  ])ro])ably  a  cousin 
of  our  Saviour  (see  above,  on  1,13),  he  niiLrht  be  called  his 
brother  (Gal.  1, 10)  in  strict  accordance  with  biblical  and  ori- 
ental usai^a'.  (See  Gen.  14,  IG.  29,  12.  15.  liom.  1,  13.  0,3. 
1  Cor.  1,1.)  It  is  very  possible  that  James  resided  in  Jeru- 
salem more  constantly  than  any  other  of  the  twelve,  and  had 
special  charge  of  the  church  there,  not  however  as  an  ordinary 
pastor,  much  less  as  a  diocesan  bishop,  but  as  a  resident 
Apostle.  (See  above,  on  12,  17,  and  below,  on  21,  18.) 
Hearken  unto  rne^  or  simply  hear  mc,  i.  e.  me  too,  or  me  also ; 
hear  Avhat  I,  as  well  as  tlicy  who  have  already  si)oken,  have  to 
say  upon  the  subject.  This  request  is  very  far  from  favouring 
the  notion  that  James  spoke  with  superior  authority,  or  even 
as  the  president  of  the  assembly. 

14.  15.  Simeon  hath  declared  how  God  at  the  first 
did  visit  the  Gentiles,  to  take  out  of  them  a  people  for 
his  name.  And  to  this  agree  the  words  of  the  proph- 
ets ;  as  it  is  ^vritten  : 

Simeon^  the  Septuagint  form  of  the  Hebrew  name,  found 
also  in  13,  1  above,  and  m  Luke  2,  25.  34.  3,  30.  Rev.  7,  7,  and 
used  by  Peter  himself  in  one  of  his  epistles  (2  Peter  1,1.)  The 
more  usual  form  (Slmo?i)  is  rather  Greek  than  Hebrew ;  but 
both  occur  in  Jewish  books.  Some  have  strangely  supposed 
that  James  has  reference  here  to  the  words  of  Simeon  in  Luke 
2,  30-32.  At  the  firsts  or  simply  firsts  i.  e.  before  Paul  and 
Barnabas  had  preached  to  the  Gentiles,  thus  deciding  the 
whole  question  in  advance  (see  above,  on  vs.  7-9.)  Visited., 
or  viewed,  surveyed,  with  a  view  to  choosing  (see  above,  on 
6,3.  7,  23.)  Gentiles^  nations  (see  above,  on  vs.  3.  7.  12. 
A  people.,  chosen  people,  church  (see  above,  on  13, 17.  24,  31.) 


ACTS   15,  15.  16.  81 

Fbr  his  name,  i.  e.  to  be  called  his  people,  or  perhaps,  to  be 
founded  on  his  name,  or  in  reliance  on  it  (see  above,  on  2,  38. 
4, 17. 18.  5,  28.  40.)  JFhr  his  honour  or  glory  is  not  expressed 
though  necessarily  implied.  The  whole  verse  refers  to  the 
important  fact,  alleged  by  Peter,  that  this  direct  reception  of 
the  Gentiles  Vi^as  no  new  thing  introduced  by  Paul  and  Barna- 
bas, but  practised  long  before  by  Peter,  with  express  divine 
approval.  The  fact  thus  historically  proved  James  now  shows 
to  have  been  no  afterthought  or  dei3arture  from  the  purpose 
previously  revealed,  but  a  part  of  the  divine  plan  from  the 
beginning,  as  attested  by  the  Prophets,  the  inspired  writers  of 
the  Old  Testament,  and  more  particularly  those  who  were 
commissioned  to  predict  the  advent  of  Messiah  (see  above,  on 
3,21.  24.  7,52.  10,43.  13,27.) 

16.  After  this  I  will  return,  and  will  build  again 
the  tabernacle  of  David,  which  is  fallen  down ;  and  I 
will  build  again  the  ruins  thereof,  and  I  will  set  it  up. 

These  are  not  given  as  the  words  of  more  than  one 
prophet,  but  as  a  specimen  or  single  instance  of  the  way  in 
which  the  j^rophets,  as  a  class,  contemplate  the  vocation  of  the 
Gentiles.  The  quotation  is  made  from  the  Septuagint  version, 
even  where  it  varies  most  from  the  original ;  not  because  the 
latter  would  not  answer  the  Apostle's  purpose,  but  because  he 
no  doubt  spoke  in  Greek,  and  therefore  used  the  current 
version,  without  regard  to  its  inaccuracies,  as  they  did  not  in- 
terfere A\dth  the  design  of  his  quotation.  The  original  passage 
is  Amos  9, 11.  12.  After  these  things,  although  not  a  literal 
translation  of  the  Hebrew,  conveys  the  same  essential  meaning, 
that  of  mere  posteriority  or  subsequence.  Itoill  return  is  nei- 
ther in  the  Hebrew  nor  the  Septuagint,  but  supplied  by  the 
Apostle,  in  perfect  keeping  with  the  sense  of  both,  as  an  intro- 
ductory suggestion  that  the  prophecy  is  one  of  restoration  and 
returning  favour.  Some,  with  less  probability,  regard  it  as  a 
Hebrew  idiom  for  again  (I  will  agam  rebuild),  which  would 
be  singularly  out  of  place  in  a  translation  when  it  is  not  found 
in  the  original.  (As  to  the  idiom  in  question,  see  above,  on 
7,  42.)  Build  again,  or  rebuild,  answering  to  one  Greek 
word.  Tabernacle,  tent,  not  put  for  house  or  dAVclling  in 
general,  but  for  the  meanest  and  least  durable  of  human 
habitations,  contrasted  Avith  a  royal  palace,  to  denote  the  low 
condition  to  which  David's  family  must  be  reduced  before  the 
VOL.  IT — 4* 


82  ACTS    15,    lG-18. 

])rophecy  could  be  fulfilled.  The  same  change  is  elsewhere 
re])resonted  )>y  a  shoot  sj)nnirinLC  tVom  the  root  or  stunij>of'  a 
prostrate  tree  (Isai.  11,  1.)  Tiie  iniaij^e  here  ])resei)ted  is  not 
merely  that  of  a  tent,  but  of  a  fallen  tent.  Jiuhts^  breaches, 
fragments,  or  remains.  JSet  it  up  (or  ratlier  upright)  is  again 
a  single  word  in  Greek  and  might  be  rendered,  re-erect. 

17.  That  the  residue  of  men  might  seek  after  the 
Lord,  and  all  the  Gentiles,  upon  whom  iny  name  is  call- 
ed, saith  the  Lord,  who  doeth  all  these  things. 

The  original  is,  that  they  may  inherit  (or  possess)  the  rem- 
7ia?it  of  iJdom  and  all  the  nations.  Edom  is  particularly 
named  as  a  hereditary  enemy  of  Israel,  who  had  been  subdued 
by  David,  but  revolted  under  his  successors.  That  it  is  merely 
used  to  represent  the  Gentiles,  appears  from  the  generic  terms 
tliat  follow.  That  the  conquest  here  foretold  is  a  spiritual  one, 
is  clear  from  the  last  clause,  iqj07i  whom  my  7iame  is  called^ 
which  is  often  applied  to  Israel,  as  Jehovah's  consecrated  or 
peculiar  people.  (See  Deut.  28,  9.  10.  Isai.  63, 19.  Jer.  7, 10. 
11.  14,  9,  and  compare  Deut.  12,  5.  Jer.  15,  16.  33,  2.)  The 
essential  meaning  of  the  passage,  therefore,  is  that  the  restora- 
tion of  the  kingdom  of  David  was  to  be  connected  with  the 
spiritual  conquest  of  the  Gentiles ;  and  as  such  a  subjugation  is 
not  merely  passive,  but  involves  the  act  of  seeking  after  God, 
it  is  expressed  sufficiently  though  not  exactly  in  the  Septua- 
gint  version  here  adopted.  All  these  things  is  merely  an  am- 
plification of  the  original  expression  {this.)  All,  however,  is 
omitted  in  the  oldest  manuscripts  and  versions. 

18.  Known  unto  God  are  all  his  works  from  the 
beginning  of  the  world. 

According  to  the  received  text,  here  translated,  this  verse 
expresses  still  more  strongly  and  directly  than  v.  15,  the  im- 
portant  fact  that  the  reception  of  the  Gentiles  mto  the  church 
was  no  afterthought  or  innovation,  but  a  part  of  the  divine 
plan  from  the  beginning.  But  as  the  greater  part  of  this 
verse  is  very  variously  given  in  the  manuscripts,  and  wholly 
wanting  in  several  of  the  oldest,  the  modern  critics  have  ex- 
punged it,  leaving  only  the  words,  known  from  the  beginning., 
which  must  then  be  read  as  the  concluding  words  of  the  pre- 
cedmg  sentence,  saith  the  Lord,  the  {one)  doing  these  things 


ACTS    15,  18.  19.  83 

(which  are  or  have  been)  known  from,  the  beginning.  This  is 
then  a  supplementary  or  exegetical  clause  added  by  the 
Apostle  to  the  passage  quoted,  and  perhaps  on  that  account 
converted  by  transcribers  into  an  independent  proposition. 
Beginning  of  the  world  is  a  single  word  in  Greek,  the  same 
that  is  used  in  3,  25,  and  there  explained  as  an  indefinite  or 
relative  expression,  sometimes  denoting  absolute  eternity, 
sometimes  endless  existence,  sometimes  a  particular  period, 
age,  or  dispensation.  Hence  some  would  make  it  here  equiv- 
alent to  Peter's  phrase  {fro7n  micient  days)  in  v.  V  above,  i.  e. 
from  the  first  j^i'omulgation  of  the  Gospel  to  the  Gentiles. 
But  there  seems  to  be  no  sufiicient  reason,  even  if  the  shorter 
reading  is  adopted,  for  diluting  or  extenuating  this  expression, 
as  its  strongest  sense  is  equally  appropriate  and  far  more  strik- 
ing. Thus  saith  the  Lord  icho  doeth  these  things^  known  (to 
himself  as  part  of  his  own  plan  or  purpose)  from  eternity.  Or 
the  verb  and  adjective  may  be  connected,  as  in  V,  19,  making 
these  things  known  from  the  beginni7ig  of  the  world,  or  of  the 
old  dispensation,  or  of  the  prophetic  ministry  (see  above,  on 
3,  21,  and  compare  Luke  1,  70.) 

19.  Wherefore  my  sentence  is,  that  we  trouble  not 
them,  which  from  among  the  Gentiles  are  turned  to 
God: 

Wherefore^  because  this  mode  of  dealing  with  the  Gentiles 
has  been  fully  sanctioned  by  divine  authority,  and  long  ago  pre- 
dicted by  the  prophets.  My  sentence  is,  literally,  J  judge  (as  in 
the  Rhemish  version  ;  Wiclif  has,  J  deem),  a  common  formula, 
by  which  the  members  of  the  Greek  assemblies  introduced  the 
expression  of  their  individual  opinion,  as  appears  from  its  re- 
peated occurrence  in  Thucydides,  with  which  may  be  com- 
pared the  corresponding  Latin  phrase  (sic  censeo)  of  frequent 
use  in  Cicero's  orations.  That  James  here  settles  the  whole 
question  by  a  decision  ex  cathedra,  is  as  groundless  an  opinion 
as  that  Peter  had  already  done  so  by  his  dictum.  There  is 
no  trace  in  the  narrative  of  any  such  superiority  on  either  side. 
The  whole  proceeding  is  analogous  to  that  which  continually 
takes  place  in  our  own  church-courts,  when  the  roll  is  called  to 
give  the  members  present  an  opportunity  of  stating  their  judg- 
ment upon  some  important  question.  Even  in  Tyndale's 
version,  copied  by  King  James's  Bible,  sentence  no  doubt 
means  opinion  {sententia)  not  a  final  decision.     That  we  trouble 


84  ACTS    15,    10.  20. 

?/o/,  literally,  not  to  tnn(hl(\  or  inorc  cmpliaticfiily,  not  to 
troublf  in  :uMiti()n,  i.e.  l)csi(les  (or  over  and  above)  the  indis- 
l»eiisal»le  coiiditioiis  of  salvation,  by  inijjosinLir  a  gratuitous  and 
supcreropitory  ])urden  of  mere  ritual  observanee.  (The  same 
emphatic  compound  is  used  in  the  Sej)tua<Tint  version  of  Job 
IG,  3  ^licah  0,  3.)  Those  from,  the  Gentiles  (literally,  nations) 
turning  unto  Gocly  i.  c.  from  false  gods  to  the  true  God  (see 
above,  on  14, 15.) 

20.  Rut  tliat  we  write  unto  them,  that  they  abstain 
from  polhitions  of  idols,  aiul  (from)  fornication,  and 
(from)  things  strangled,  and  (from)  blood. 

JBut  to  charge  them^  in  writing  or  by  letters,  as  the  verb 
(from  which  epistle  comes)  specifically  means  in  later  Greek. 
To  abstain^  or  as  the  middle  voice  emi)hatically  means,  irith- 
hold  themselves^  im])lying  self-control  and  some  restriction  of 
their  Christian  liberty.  Pollnlions  is  in  Greek  an  abstract 
form,  found  nowhere  else  either  in  classical  or  hellenistic  usage, 
and  derived  from  a  verb  found  only  in  the  Septuagint  version 
of  Dan.  1,  8.  Mai.  1,  7.  12,  and  in  a  single  text  of  the  Aj)ocry- 
pha.  Some  construe  it  with  all  tlie  nouns  that  follow,  pollu- 
tions of  idols^  and  of  fornication^  &c.  But  this  makes  the 
first  particular  denote  idolatry  in  general,  from  which  it  can 
hardly  be  supposed  that  Gentile  converts  needed  any  special 
exhortation  to  abstain,  inasmuch  as  it  was  from  this  that  they 
had  just  turned  to  God.  It  is  therefore  commonly  agreed  that 
hy  pj^llutions  of  idols  the  Apostle  means  participation  in  some- 
thing that  had  been  connected  with  idolatrous  worship,  es- 
pecially the  flesh  remaining  after  sacrifice,  on  which  the 
heathen  used  to  feast,  and  the  residue  of  which  was  often 
sold  in  the  market.  Now  since  the  eating  of  such  food,  as 
Paul  expressly  teaches  (l  Cor.  10,  19-33),  was  not  sinful  in  it- 
self, and  yet  to  be  avoided  out  of  tenderness  to  those  who 
thought  it  so,  the  abstinence  here  recommended  must  be  un- 
derstood in  the  same  manner;  not  as  an  essential  Christian 
duty,  but  as  a  concession  to  the  consciences  of  others,  i.  e.  of 
the  Je^dsh  converts,  who  still  regarded  such  food  as  unlawful 
and  abominable  in  the  sight  of  God.  It  would  seem  to  follow 
that  the  next  particular  must  be  exj)lained  in  the  same  way, 
as  relating  not  to  an  intrinsic  evil  (nwhon  2^er  se),  but  merely 
to  what  seemed  to  be  so  in  the  eyes  of  Jewish  converts.  This 
has  led  to  various  explanations  of  the  Greek  word,  as  a  meta- 


ACTS  15,  20.  85 

phorical  description  of  idolatry  itself  as  spiritual  whoredom  ;  or 
as  meaning  the  licentiousness  inseparably  joined  with  certain 
forms  of  heathen  worship ;  or  concubmage,  as  substituted  by 
them  for  marriage  or  connected  with  it ;  or  marriage  itself 
within  the  degrees  forbidden  by  the  law  of  Moses ;  besides 
many  other  still  less  obvious  interpretations.  But  to  all  these 
it  has  been  objected  that  the  word  occurs,  not  only  in  the 
speech  of  the  Apostle  James,  but  in  the  written  formula  to 
which  it  gave  occasion  (see  below,  on  v.  29),  and  v/hich  was  to 
be  generally  circulated  in  the  Gentile  churches  (see  below,  on 
16,  4.)  The  term  must  therefore  be  explained  as  they  would 
naturally  understand  it,  even  without  oral  exj^lanation,  i.  e.  in 
the  proper  sense  of  fornication.  This  is  indeed  intrinsically 
evil,  but  it  was  not  so  regarded  by  the  heathen,  and  the  Gen- 
tile converts  were  in  danger  of  at  least  appearing  to  retain 
this  false  view,  and  thereby  oiFendmg  the  more  scrupulous  be- 
lievers of  the  circumcision.  James  proposes,  therefore,  to  en- 
join u2:)on  them  the  most  careful  abstinence  from  every  sem- 
blance of  this  sin,  as  well  as  from  the  more  indiiferent  and  in  it- 
self innoxious  practice  of  eating  flesh  which  had  been  sacrificed 
to  idols.  This  combination  of  an  essential  with  a  ceremonial 
sin  has  led  to  much  dispute  respecting  the  two  last  particulars, 
or  rather  to  the  one  which  is  expressed  in  two  forms.  Strangled 
i.  e.  killed  without  shedding  the  blood ;  so  that  this  clause  de- 
notes flesh  with  the  blood  still  in  it,  as  the  next  does  blood  it- 
self, either  separate  from  the  meat,  or  in  a  generic  sense,  in- 
cluding both.  That  blood  here  means  bloodshed^  i.  e.  homi- 
cide, is  a  notion  which  appears  to  be  confined  to  one  or  two 
of  the  Fathers  (such  as  Cyril  and  Cyprian)  ;  as  the  application 
of  the  ancient  prohibitions  to  the  use  of  flesh  from  the  living 
animal  appears  to  be  peculiar  to  the  Jewish  Rabbins.  The 
use  of  blood  for  food  had  been  forbidden,  not  only  in  the  law 
of  Moses,  but  in  the  covenant  with  ISToah,  as  being  the  vehicle 
or  seat  of  fife,  which  some  regard  as  a  physiological  fact  at- 
tested by  divine  authority,  while  others  understand  it  as  an 
arbitrary  designation  of  the  blood  as  the  appointed  represen- 
tative of  life  for  sacrificial  purposes^  without  aftirming  or  de- 
nying their  physical  relation  in  the  animal  economy.  Con- 
nected with  the  first  of  these  hypotheses  is  the  belief,  that  the 
use  of  blood  is  here  forbidden  on  the  same  ground  with  the 
practice  of  licentiousness,  to  wit,  that  both  are  necessary  and 
intrinsic  evils.  In  accordance  with  this  view,  the  proliibition 
is  enforced  as  a  perpetual  one  by  some  of  the  ancient  Fathers 


86  ACTS    15,  20.  21. 

and  Councils,  aiul  'm  tlio  j>r:iotico  of  tlic  Greek  Church  to  the 
juescnt  (lay.  Tlic  Western  (  ImrclK'S,  botli  reformed  and 
unrefornied,  adhere,  witli  individiial  excej)tions,  to  the  doc- 
trme  of  August  in,  tliat  the  i>rohi]>ition  was  ])rudential  and 
temporary,  tbunded  on  no  natural  necessity  or  princij^le,  tin? 
01<1  Testament  restriction  having  ceased  with  the  sacrifi- 
cial services  to  which  it  had  relation,  and  the  one  before  us 
beinc:  merely  an  expedient  for  maintaining?  })eace  between  con- 
verted Jews  and  Gentiles,  during  the  anomalous  and  doubtful 
interval  between  the  organization  of  the  Christian  Church 
and  the  outward  as  well  as  inward  abrogation  of  the  Jewish 
one.  (See  above,  on  2,  46.)  This  is  now  commonly  regard- 
ed as  the  import  and  design  of  all  these  prohibitions,  which 
as  being  purely  negative  could  not  be  regarded  even  as  a  tem- 
porary "  yoke  "  imposed  upon  the  Gentiles. 

21.  For  i\Ioses  of  old  time  liath  in  every  city  them 
that  preach  him,  being  read  in  the  synagogues  every 
sahbath  day. 

The  sense  of  this  verse  by  itself  seems  clear,  but  its  con- 
nection with  what  goes  before  has  been  very  variously  under- 
stood. Some  suppose  it  to  assign  a  reason  why  it  was  not 
necessary  to  enjoin  such  abstinence  upon  the  Jewish  converts, 
namely,  because  they  had  the  law  of  Moses  to  enforce  it.  But 
such  a  statement  is  entirely  superfluous,  as  the  point  at  issue 
had  no  reference  at  all  to  the  converted  Jews,  except  as  being 
those  for  whose  sake  these  restrictions  were  to  be  imposed 
upon  the  Gentiles.  Another  explanation  is,  that  it  contains  a 
reason  why  the  Jewish  Christians  need  not  fear  that  Moses 
would  grow  obsolete  in  consequence  of  this  indulgence  to  the 
Gentiles,  being  still  read  every  sabbath  in  the  Christian  syna- 
gogues or  congregations.  A  third  regards  it  as  a  reason  why 
the  Gentile  Christians  should  not  allow  themselves,  by  any 
heathen  usages,  to  fall  behind  their  Jewish  brethren,  who  w^ere 
constantly  preserved  from  such  corruptions  by  the  reading  of 
the  law  in  public  M'orship.  It  cannot  be  denied  that  there  is 
some  obscurity  in  the  connection,  from  the  obvious  suppression 
of  an  intermediate  or  connecting  thought,  which  may  be  vari- 
ously supplied ;  but  on  the  whole,  the  simplest  supposition 
seems  to  be,  that  the  Apostle  here  assigns  a  reason  why  the 
Gentile  converts  ought  to  spare  the  feelings  of  their  Jewish 
brethren,  in  this  respect  and  for  a  time,  to  wit ;  that  the  con- 


ACTS   15,  21.  22.  87 

tinned  reading  of  the  Law,  in  sei'\ices  accessible  to  both,  af- 
forded some  excnse  for  the  remaining  prepossessions  of  the 
one  class,  and  at  the  same  time  left  without  excuse  the  disre- 
gard or  violation  of  them  by  the  other.  As  if  he  had  said, 
*  these  Gentile  Christians  know,  by  continually  hearing  the  law 
read,  to  what  the  Jews  have  been  accustomed,  and  have  no 
right  therefore  to  abuse  their  o^vn  exemption  from  its  ceremo- 
nial precepts,  by  woimding  the  consciences  of  those  who  reckon 
some  of  these  to  be  still  binding.'  From  ancient  generations 
is  a  much  stronger  expression  than  from  ancient  days  in  v.  7, 
and  can  hardly  denote  any  thing,  in  this  connection,  but  the 
immemorial  use  of  the  Hebrew  scriptures  in  the  Jewish  wor- 
ship; which  again  seems  to  determine  that  by  synagogue^ 
though  in  itself  denoting  any  meeting  or  assembly  (see  above, 
on  6,  9.  13,  43),  we  are  here  to  understand,  as  usual,  the  meet- 
ings of  the  Jews  for  public  worship,  not  the  separate  assem- 
blies of  the  Christians  (compare  James  2,  2),  in  which  it  could 
be  scarcely  said  that  Moses  was  lyroclaimed  or  preached^  im- 
plying his  continued  recognition  as  a  legislator  and  supreme 
authority.  The  reference  to  the  synagogues  at  all  is  sufficient- 
ly explained  by  the  fact  so  often  mentioned  or  referred  to,  that 
they  were  frequented  both  by  Gentiles  and  by  Christians,  who 
had  therefore  every  opportunity  of  kno^ving  what  the  Jews 
had  been  accustomed  to  believe  and  practise.  So  too  the 
word  sahhath  does  not  mean  the  Lord's  Day,  or  the  first  day 
of  the  week,  which  is  not  so  called  m  the  New  Testament, 
nor  by  the  oldest  Christian  writers,  but  the  seventh  day  or 
Jewish  sabbath,  which  is  known  to  have  been  long  observed 
by  Christians  in  addition  to  the  Lord's  Day,  a  practice  not  en- 
tirely imconnected  mth  the  one  just  mentioned  of  attending 
at  the  Synagogue  or  Jewish  worship,  which  was  open  con- 
stantly, if  not  exclusively,  upon  the  last  day  of  the  week. 

22.  Then  pleased  it  the  apostles  and  elders,  with 
the  whole  church,  to  send  chosen  men  of  their  own 
company  to  Antioch  with  Paul  and  Barnabas,  (name- 
ly), Judas  smiiamed  Barsabas,  and  Silas,  chief  men 
among  the  brethren. 

It  2^^eased^  or  seemed  good,  and  according  to  Greek  usage 
still  more  strongly,  was  decided,  or  determined.  Hence  the 
derivative  noun  dogma^  meaning  that  which  is  determined  or 


88  AC'TS    15,   22.  23. 

(looroed  by  c'oin})oti'nt  authority  (src  l)eU)w,  on  IG,  4.  17,7.) 
Tliis  word,  and  not  that  ju<hjf  used  in  v.  10,  denotes  the  final 
decision  of  tlie  (juestion.  James  no  more  determined  it  tlian 
the  mover  of  a  judgment  or  a  resolution  in  any  deli])erative 
or  judicial  body.  The  Apostles  and  Elders^  not  as  independ- 
ent bodies,  nor  as  one  body  sei)arate  from  tlie  church  itself, 
but  acting  in  harmonious  conjunction  ?r/^A  the  whole  chirrh^ 
as  there  represented,  not  by  human  delectation  but  by  divine 
a])pointment.  llovinrj  chosen  men  out  of  (or  from  amonr/) 
themselves^  i.  e.  members  of  tlie  mother-church  and  probably 
belonijing  to  the  number  of  its  elders.  To  Antioch,  as  the 
secondary  centre  of  the  Gentile  church  (see  above,  on  14,28.) 
^yith  Paul  and  Barnabas^  therein'  confirmini:!^  their  authority 
and  at  the  same  time  savincj  them  from  the  sus])icion  of  a  i)ar- 
tial  or  intercstetl  statement.  ChUf  (literally /e«f//^?^)  men 
among  the  brethren  (Christians  or  believers  in  Jerusalem.)  The 
restricted  ai)plication  of  the  term  to  ministers  or  elders  may 
be  true  in  point  of  fact,  but  is  without  foundation  in  tlie  text 
or  context.  Barsabas  was  also  the  surname  of  the  person 
mentioned  in  1,  23,  hence  supposed  by  some  to  be  his.brothcr, 
and  by  some  himself.  Silas,  the  contracted  form  of  Siloamts^ 
(compare  Lucas  from  Lucanus,  Demas  from  Demetrius,  Anti- 
pas  from  Antipater,  &c.)  the  latter  being  always  used  in  the 
epistles  (1  Tliess.  1,  1.  2  Th.  1, 1.  2  Cor.  1,19.  1  Pet.  5,  12)  and 
the  former  in  the  book  before  us  (see  below,  on  vs.  27.  32.  34. 
40.  IG,  19.  25.  29.  17,  4.  10.  14.  15.   18,  5.) 

23.  And  tliey  wi'ote  (letters)  by  them  after  this 
manner  :  The  apostles  and  elders  and  brethren  (send) 
greethig  unto  the  brethren  which  are  of  the  Gentiles 
in  Antioch  and  Syria  and  Cilicia — 

Writinff  b}/  the  hand  of  them  (or  by  their  hand)  does  not 
mean  employing  them  to  write  the  letter,  but  sending  it, 
when  -svritten,  through  their  agency  to  Antioch  (see  above,  on 
2,  23.  5,  12.  7.  25.  35  11,  30.  14,  3.)  Writing  is  there  a  com- 
pendious expression  for  sending  a  written  message  or  a  letter, 
as  when  we  speak  of  one  man's  writing  to  another.  After  this 
manner,  in  Greek  sim])ly,  these  (things.)  Some  manuscripts 
omit  a?id  the  in  the  superscription  of  the  letter,  so  as  to  make 
it  read,  the  Apostles  and  jhJlders,  brethren  (i.  e»being  brethren, 
or  your  brethren)  ;  but   this   is   commonly  regarded   as   an 


ACTS   15,  23.  24.  89 

emendation  of  the  text,  perhaps  intended  to  remove  the  ap- 
pearance of  co-operation  on  the  part  of  the  whole  body  of  be- 
lievers. To  the  brethren  (fellow  Christians,  believers,  or  dis- 
ciples) those  from  (out  of,  from  among)  the  Gentiles^  those  at 
A^itioch^  and  (in  or  throughout)  Syria  and  Cilicia.  Hence 
it  appears  that  there  were  Gentile  converts,  and  perhaps 
Christian  churches,  throughout  both  these  regions,  probably 
gathered  by  Paul  on  his  return  home  after  his  conversion  (see 
above,  on  9,  30.)  Send  greeting^  literally,  to  rejoice^  i.  e.  tell 
them  to  rejoice,  wish  them  joy,  salute  them.  This  was  the 
usual  salutatory  formula  in  Greek  epistles,  and  as  such  is  used 
by  Claudius  Lysias  in  his  letter  to  Felix  (see  below,  on  23, 26.) 
The  only  other  instance  of  its  use  in  the  New  Testament  is  in 
the  title  or  inscription  of  the  Epistle  of  James,  which  has  been 
regarded  as  an  incidental  proof  that  he  wrote  both  epistles. 
That  he  wrote  the  one  before  us  is  highly  probable,  apart  from 
this  consideration,  as  it  really  embodies  his  proposal,  Avhich  had 
been  adopted  by  the  whole  assembly. 

24.  forasmuch  as  we  have  liearcl,  that  certain 
which,  went  out  from  us  have  troubled  you  with  words, 
subverting  your  souls,  saying,  (Ye  must)  be  circum- 
cised, and  keep  the  law ;  to  whom  we  gave  no  (such) 
commandment — 

Forasmuch  as,  whereas,  since,  referring  to  what  follows, 
as  because  most  generally  does  to  something  said  before. 
Here,  as  in  Luke  1,  1,  it  introduces  a  preamble  or  preliminary 
reason  for  their  writing.  Certain,  i.  e.  some,  indefinitely. 
From  us  going  out,  is  usually  taken  in  the  literal  or  local 
sense,  as  meaning  simply  that  they  went  from  Judea  or  Jeru- 
salem to  Antioch  (see  above,  on  v.  l)  ;  or  more  emphatically, 
that  they  were  members  of  the  church  there.  A  still  stronger 
sense  might  be  put  upon  the  words,  to  wit,  that  they  Avere 
clothed  with  a  regular  commission  as  religious  teachers.  But 
the  strongest  sense  of  all,  and  one  directly  opposite  to  this,  is 
that  suggested  by  the  use  of  the  same  phrase  elsewhere  (see 
1  John  2,  19)  to  signify  desertion  or  apostasy.  But  the  other 
seems  more  natural  in  this  connection,  and  agrees  better  with 
the  negative  expression  in  the  last  clause.  l^rouhled,  dis- 
turbed, destroyed  your  peace,  by  insinuating  doubts  of  your 
safety  and  acce|)tance  iu  the  sight  of  God.      With  words,  i.  e. 


90  ACTS   15,  24-2G. 

discourses,  speeches,  or  perhaps  with  foniis  or  modes  of  ex- 
pression, wliich  were  new  to  them.  Subvertbig^  tiiniinjij  up- 
side down,  confounding]^,  may  be  taken  as  a  stroiii^er  synonyme 
oi  troubUnff^  or  in  the  more  emj>hatic  sense  of  rwmm^,  de- 
stroyinix,  by  teaching  a  false  method  of  salvation.  The  ori- 
ginal meaning  of  the  Greek  verb  is  to  pack  up,  then  to  carry 
oft",  used  in  a  military  sense  by  Xenophon  to  signify  the  spoli- 
ation of  an  enemy.  Saying  ye  must  (or  telUny  you  to)  be 
circumcised  and  keep  (observe,  obey)  the  law^  not  the  moral 
law,  which  is  perpetually  binding  as  a  rule  of  duty,  but  the 
ceremonial  system,  or  the  whole  law  as  a  means  of  justifica- 
tion and  salvation.  (See  above,  on  v.  10.)  ISuch,  in  the  last 
clause,  is  su})i»lied  by  the  translators,  introducing  a  restriction 
which,  although  it  may  be  true,  is  not  expressed.  The  mean- 
ing may  be  a  much  wider  one,  '  we  gave  them  no  commission 
or  authority  to  teach  at  all.' 

25.  2G.  It  seemed  good  unto  us,  being  assembled 
with  one  accord,  to  send  chosen  men  imto  you  with  our 
beloved  Barnabas  and  Paul,  men  that  have  hazarded 
their  Uves  for  the  name  of  oiu^  Lord  Jesus  Christ. 

It  seeined  good  is  the  same  verb  that  is  rendered  pleased 
in  V.  22.  Being  assembled  with  one  accord^  or  rather,  having 
become  of  one  mind  (or  unanimous),  unplying  pre^'ious  dis- 
agreement, not  among  the  Apostles  (see  above,  on  vs.  14.  15), 
but  among  the  brethren,  and  perhaps  among  the  elders  (see 
above,  on"9,  26.  27.)  Their  being  assembled  is  implied  but 
not  expressed  either  by  the  verb  (which  simply  means  being 
or  becoming)  or  the  adverb,  which  cannot  mean  together  in 
the  local  sense,  but  by  its  very  etymology  denotes  unity  of 
mind  or  coincidence  of  judgment  and  of  feeling.  (See  above, 
on  1,  14,  2,  1.  46.  4,  24.  5,  12.  7,  57.  8,  6.  12,  20.)  To 
send  chosen  men^  or  more  exactly,  having  chosen  men  to  send 
(them.)  Chosen  out^  selected  for  ourselves,  as  in  v.  7  (see 
above,  on  1,  2.  24.  6,  5.  13,  17),  and  therefore  independently 
of  Paul  and  Barnabas,  who  might  have  been  accused  of  select- 
ing the  messengers  themselves.  Our  beloved^  not  an  empty 
compliment  or  ceremonious  form  of  speech,  but  an  important 
attestation  of  the  light  in  wliich  these  two  men  were  regarded 
by  the  Apostles  and  the  brethren  at  Jerusalem,  Tvdth  whom 
their  Judaizing   adversaries  may  have  represented  them  as 


ACTS   15,  26-28.  91 

being  utterly  at  variance.  But  besides  this  general  expres- 
sion of  regard  and  confidence,  the  letter  indirectly  sanctions 
their  missionary  labours  by  describing  them  as  having  haz- 
arded (iiteraUy  given  up^  exposed,  or  risked)  their  lives^  not 
merely  as  a  proof  of  courage,  or  without  a  moral  and  religious 
motive,  but  expressly  and  specifically,  for  the  name  of  our 
Lord  Jesus  Christy  i.  e.  for  all  denoted  by  his  names,  in  his 
service,  in  his  cause,  for  his  honour,  as  the  Sovereign  and  the 
Saviour,  the  anointed  Priest  and  Prophet  of  his  people.  (See 
above,  on  vs.  14.  17.)  To  have  hazarded  their  lives  in  this 
cause  was  indeed  an  honour,  which  the  church  here  recognizes 
as  belonging  to  her  two  first  foreign  missionaries. 

27.  We  have  sent  therefore  Juclas  and  Silas,  who 
shall  also  tell  (you)  the  same  things  by  mouth. 

Se7it  is  not  the  same  verb  that  is  used  in  v.  25,  but  the  one 
from  which  Aj^ostle  is  derived,  and  a  favourite  of  Luke's, 
though  convertible  and  often  interchanged  with  the  other. 
(Compare  10,  5.  8.  21.  33.  11,  29.  30.)  Who  shall  also  tell 
you,  or  retaining  more  exactly  the  peculiar  form  of  the  ori- 
ginal, also  themselves  telling,  or  reporting,  carrying  back  word, 
in  answer  to  the  message  sent  from  Antioch  (v.  2.)  The  pres- 
ent participle  represents  the  future  scene  at  Antioch  as  actually 
passing  (see  above,  on  7,  25),  as  the  perfect  tense  at  the  be- 
ginning of  the  sentence  represents  the  sending  as  already 
past.  Also,  and  the  same  {things),  are  referred  by  some  to 
Paul  and  Barnabas,  by  others  to  the  letter,  both  which  ideas 
are  compatible  and  probably  included.  Judas  and  Silas  Avere 
not  only  to  confirm  what  Paul  and  Barnabas  had  said  and 
done,  but  also  to  state  orally,  and  no  doubt  with  the  necessary 
explanations,  what  was  briefly  recorded  in  the  letter.  By 
mouth,  literally  by  icord,  through  speech,  or  as  the  Latins 
phrased  it  ore  tenus,  viva  voce. 

28.  For  it  seemed  good  to  the  Holy  Ghost,  and  to 
us,  to  lay  upon  you  no  greater  burden  than  these  neces- 
sary things — 

The  preceding  reference  to  the  oral  statements  of  the  dep- 
uties accomits  for  the  brief  summary  here  given  of  the  resolu- 
tion which  had  been  adopted.  It  seemed  good,  as  in  vs.  22. 
25,  denotes  not  mere  opinion  but  authoritative  judgment.    To 


92  ACTS   15,  28.  29. 

tJie  llohj  Ghost  and  its,  us  his  accredited  orcjans  of  communi- 
eation.  (See  above,  on  6,  11,  and  comi>are  Kx.  14,  31.  Judi^. 
7,  18.  20.  1  Sam.  12,  18.)  Some  refer  the  first  words  to  a 
miracnhiiis  ratification  of  their  judgment ;  others  to  the  wit- 
ness of  tlie  Spirit  in  the  case  of  Cornelius  (10,  44-40),  and  no 
doubt  in  otliers  like  it ;  but  the  natural  and  obvious  construc- 
tion is,  that  the  Apostles,  and  those  joininj::^  with  them  in  tliis 
act,  claim  for  their  own  decision  a  divine  authority,  as  having 
been  suggested  or  ins})ired  by  the  Holy  Ghost.  Notliing  can 
therefore  be  inferred  from  this  phrase,  with  respect  to  the 
authority  of  Councils  and  their  canons,  except  so  far  as  they 
are  known  to  be  under  the  same  guidance  and  control.  To 
lay  (jnit,  place,  or  impose)  \ipon  you  no  greater  burden  (liter- 
ally, more  iceiyht)  than  (save  or  except)  these  necessary 
(thinys),  or  retaining  the  original  adverbial  construction, 
these  {tilings)  necessarily  (enjoined,  exacted.)  The  necessity 
alleged  is  not,  as  some  suppose,  perpetual  or  absolute,  but  on 
the  contrary,  as  indicated  by  the  whole  coniiection,  and  by  all 
the  circumstances  of  the  case,  provisional  and  temporary,  so 
that  the  expression  might  be  fairly  paraphrased  or  amplified 
by  saying,  '  except  these  things,  necessarily  required  by  pres- 
ent exigencies,  although  in  themselves,  and  at  a  future  day,  of 
no  importance.'  This  must  of  course  be  qualified  in  reference 
to  fornication,  if  that  Avord  be  taken  in  its  proper  sense,  in 
which  case  the  necessity  was  temjoorary  only  with  respect  to 
the  immediate  reasons  for  peculiar  circumspection  in  relation 
to  that  class  of  sins,  to  wit,  the  morbid  and  excessive  jealousy 
of  Jewish  converts,  as  to  Gentile  liberty  or  license  in  such 
matters. 


29.  That  ye  abstain  from  meats  oifered  to  idols, 
and  from  blood,  and  from  things  strangled,  and  from 
fornication  ;  from  which  if  ye  keep  yom-selves,  ye  shall 
do  well.     Tare  ye  well. 

7'hat  ye  abstain,  literally,  to  abstain  (see  above,  on  v.  20.) 
Meats  offered  to  idols  corresponds  to  one  Greek  compound 
meaning  idol-sacrifices,  or  as  an  adjective,  sacrificed  to  idols. 
Meats  is  supplied  by  the  translators,  and  no  doubt  correctly, 
both  in  the  specific  modern  sense  oi  fiesh,  and  in  the  wider 
ancient  sense  of  food,  which  was  probably  intended,  but 
which  really  includes  the  other.    This  unambiguous  expression 


ACTS   15,  29-31.  93 

must  determine  the  more  obscure  one  in  v.  20  (^iJoUutions  of 
idols.)  The  only  other  difference  between  the  verses  is,  that 
here  the  prohibitions  which  relate  to  food  are  put  together, 
and  that  of  fornication  at  the  end,  an  improvement  in  the  order 
which  agrees  exactly  with  the  natural  relation  of  an  oral  pro- 
position as  originally  uttered,  to  the  same  idea  afterwards  re- 
duced to  writing ;  thus  affording  an  unstudied  but  most  inter- 
esting proof  of  authenticity  and  genuineness  in  the  record. 
From  lohich  is  by  one  distinguished  writer  understood  to 
mean,  from  ichich  state^neiits^  or  according  to  which  rules., 
heeping  yourselves,  i.  e.  acting  circumspectly,  ye  shcdl  do  icell. 
He  objects  to  the  usual  and  ob\dous  construction  [keeping 
yourselves  from  which,  i.  e.  from  these  prohibited  indulgences) 
as  contrary  to  usage ;  but  at  least  one  clear  example  of  the 
same  verb  (in  its  uncompounded  form)  followed  by  the  same 
preposition  in  the  same  sense  has  been  found  in  the  New  Tes- 
tament.* Ye  shall  (or  luill)  do  icell,  in  accordance  with  Greek 
usage,  suggests  three  distinct  ideas,  all  compatible  and  all  ap- 
propriate in  this  connection.  The  first  is,  '  you  will  do  right,' 
do  your  duty,  act  acceptably  to  God.  The  next  is,  '  you  will 
do  good,'  do  a  favour  to  your  brethren,  by  your  tender  care 
of  their  weak  consciences.  The  third  is,  '  you  will  do  well ' 
for  yourselves,  promote  your  o^vn  best  interest,  or  prosper. 
This  last  idea  is  repeated  in  the  form  of  a  concluding  valedic- 
tion. Fare  ye  loell,  literally,  he  ye  strong  (or  healthy),  corre- 
sponding to  the  Latin  w^ord  {valete)  used  m  the  same  way  at 
the  conclusion  of  a  letter,  a  common  expression  in  the  clas- 
sics, but  confined  in  the  [N'ew  Testament  to  this  place  and  the 
one  before  referred  to.  (See  above,  on  v.  23,  and  below,  on 
23,  30.) 

30.  31.  So  when  tliey  were  dismissed,  tliey  came 
to  Antiocli ;  and  when  they  had  gathered  the  multitude 
together,  they  delivered  the  epistle,  (which)  when  they 
had  read,  they  rejoiced  for  the  consolation. 

So  lohen,  or  rather  so  then,  the  resumptive  or  continuative 
phrase,  of  which  Luke  makes  such  frequent  use.  (See  above, 
onv.  3,  and  compare  1,6.18.  2,41.  5,41.  8,4.25.  9,31.  11, 

*  I  pray  not  tliat  thou  shouldest  take  them  out  of  the  world,  but  that  thou 
shouldcst  keep  them  from  the  evil  (Trjpi^r/ys  avrohs  e«  rov  iroutjpov).  John 
17,  15. 


1)4  ACTS   15,  ;n.  32. 

19.  12,5.  13,4.)  They  hav'uuj  been  dismissed^  allowed  to 
go,  or  sent  away  (see  above,  on  3,  13.  4,  21.  23.  5,  40.  13,  3.) 
Gathered  together  answers  to  one  compound  Greek  word 
ineaninG:  collected^  assembled,  or  convened.  2'he  multitude.^ 
the  whole  mass  or  body  of  believers  (see  above,  on  0,  12,  and 
C()mi)are  2,  G.  4,  32.  5,  IG.  G,  2.  5.  14,  41),  called  the  church 
in  14,  27.  The  decision  of  the  council  Ijcing  one  in  which  all 
Christians  were  concerned,  as  well  as  one  in  which  the  whole 
mass  of  believers  at  Jerusalem  had  taken  ])art,  this  public  and 
promiscuoiLS  announcement  was  not  only  admissible  but  indis- 
pensable. Delivered  and  read  belong  to  diflerent  subjects, 
the  former  to  the  messengers  of  the  church  in  Jerusalem,  the 
latter  to  the  members  of  the  church  in  Antioch.  The  mean- 
ing therefore  is  not,  that  they  delivered  the  epistle  by  reading 
it,  but  that  they  delivered  the  epistle  to  the  church  (i.  e.  to  the 
church-officers)  who  read  it.  Which  xohen  they  had  read^  lit- 
erally, and  having  read  (it).  The  plural  jjarticiple  refers  to 
the  multitude  as  a  collective,  or  to  the  church-officers  who 
represented  it ;  more  probably  the  former,  as  it  must  have 
been  the  whole  church  that  rejoiced^  and  not  the  elders 
merely.  Heading  has  no  doubt  here  its  primary  and  proper 
sense  of  readmg  aloud.  (See  above,  on  v.  21,  and  compare 
8,  28.  30.  32.  13,  27.)  For  tJie  consolation^  or  as  some  prefer 
to  render  it,  the  exhortation.  Both  senses  may  be  justified 
by  usage  (see  above,  on  4,  36.  9,  31.  13,  15) ;  but  the  stronger 
sense  of  consolation  seems  to  agree  better  with  the  effi^ct  de- 
scribed, as  it  was  not  the  requisitions  of  the  apostolical  epistle 
that  excited  joy  at  Antioch,  but  the  comforting  assurance  that 
their  faith  was  not  vain  or  their  souls  in  jeopardy. 

32.  And  Judas  and  Silas,  being  prophets  also 
themselves,  exhorted  the  brethren  with  many  words, 
and  confirmed  (them.) 

PropJiets^  inspired  teachers  (see  above,  on  11,  27.  13,  1.) 
Also,  as  well  as  leading  men  and  delegates.  Themselves,  as 
well  as  Paul  and  Barnabas.  With  many  xoords,  literally, 
through  (or  by  means  of)  much  speech  (word  or  discourse ; 
see  above,  on  v.  27.)  Exhorted,  the  verb  corresponding  to 
the  noun  in  v.  31,  and  including  the  ideas  of  exhortation  and 
consolation  (see  above,  on  11,  23.)  The  brethren,  the  disci- 
ples or  believers,  there  called  Christians  (see  above,  on  11,  26.) 
Confirmed,  strengthened,  or  established  in  the  faith,  by  fur- 


ACTS    15,  31-35.  95 

ther  instruction  and  animating  exhortation.     (See  above,  on 
13,  43.    14,  22.) 

33.  And  after  they  had  tarried  (there)  a  space, 
they  were  let  go  in  peace  from  the  brethren  unto  the 
apostles. 

After  they  had  tarried  there  a  space^  literally,  having  made 
time^  i.  e.  jDassed  or  spent  some  time  there.  This  use  of  the  verb 
is  rare,  but  found  at  least  once  in  Demosthenes.  Let  go^  dis- 
missed, discharged,  the  same  verb  that  occurs  above  in  v.  30. 
In  peace^  or  more  exactly,  icith  peace^  i.  e.  with  the  usual 
benediction  or  good  wishes,  the  most  ancient  form  of  which 
is  probably  the  invocation  of  peace  or  prosperity  upon  the 
person  thus  saluted.  (Compare  the  Latin  Pax  vobiscum  with 
the  Arabic  Salaam  alaikum^  still  the  customary  oriental  salu- 
tation.) The  brethren  of  the  church  at  Antioch,  as  in  v.  32. 
To  the  apostles^  or  as  several  of  the  oldest  manuscripts  and 
latest  critics  read,  to  those  who  sent  them. 

34.  Notwithstanding  it  pleased  Silas  to  abide  there 

still. 

Notwithstanding  is  in  Greek  the  usual  continuative  par- 
ticle (8e)  rendered  and  in  the  preceding  verse.  It  pleased^ 
or  seemed  best,  as  in  vs.  22.  25.  28.  Abide  there  stilly  stay 
on,  remain  over,  as  in  10,  48.  This  verse  seems  inconsistent 
with  the  one  before  it,  where  Silas  and  Judas  are  both  said 
to  have  been  sent  back  to  Jerusalem.  This  seemmg  incon- 
sistency may  account  for  the  omission  of  the  whole  verse  in 
several  of  the  oldest  copies ;  but  the  latest  critics  rather 
suppose  it  to  have  been  inserted  in  the  others,  to  explain  how 
Silas  could  be  there  to  take  the  place  of  Barnabas,  as  Paul's 
companion  in  his  second  mission.  (See  below,  on  v.  40.)  The 
communication  seems,  however,  to  have  been  so  frequent  (see 
above,  on  11,  26.  30.  12,  25.  15,  2),  that  there  is  no  improba- 
biUty  in  supposing,  either  that  Paul  sent  for  Silas  before  setting 
out  upon  his  second  mission,  or  that  SUas  had  returned  to 
Antioch  in  the  mean  time. 

35.  Paul  also  and  Barnabas  continued  in  Antioch, 
teaching  and  preaching  the  word  of  the  Lord,  with 
many  others  also. 


\)6  ACTS    15,  35.  30. 

Continued^  literally,  irore  or  8j)tfit  (time),  see  above,  on 
12,19.  14,3.28.  Tt((rhin(j  and  j>rtarliin(j^  either  distinct 
ollicial  acts,  the  one  more  jniljlic  than  the  other,  or  a  two- 
I'uM  description  of  tlieir  ministry,  both  public  and  private,  as 
didactic  or  instructive  and  yet  cheerin;^  or  encouraging. 
Entmjdhiiifj  the  word  of  tlic  Lord^  proclaiming  it  as  good 
news  or  glad  tidings  (see  above,  on  5,  42.  8,  4.  12.  35  11,  20. 
13,32.  14,7.21.^  With  many  others  also  (Gr.  also  many 
ot/urs)^  so  that  Antioch  aj>pears  to  have  abounded  more  and 
more  in  "prophets  and  teachers"  (see  above,  on  13,  1),  prob- 
ably because  it  had  become  a  centre  both  of  radiation  and  at- 
traction, from  which  ])reachers  were  now  sent  forth  in  various 
directions,  and  to  wliich  there  was  a  concourse  of  inquiring 
Gentiles,  from  the  surrounding  provinces,  if  not  from  distant 
countries.     (Sec  above,  on  14,  28.) 

36.  And  some  days  after,  Paul  said  unto  Barnabas, 
Let  us  go  again  and  visit  our  Lretliren  in  every  city 
where  we  have  ))reached  the  word  of  the  Lord,  (and 
see)  how  they  do. 

Some  days  after,  literally,  after  some  days,  an  indefinite 
expression,  which  however  seems  more  naturally  to  suggest  a 
short  time  tlian  a  long  one  (see  above,  on  8,  30.)  Let  ics  go 
again  and  visit,  literally,  returning  let  us  visit  (or  look  after  / 
see  above,  on  0,  3.  7,  23.)  Between  the  participle  and  the 
verb  in  Greek  there  is  a  particle  (^rj),  which  might  be  ren- 
dered noic,  as  it  is  a  contraction  of  (r]^rj)  already,  but  com- 
monly employed  to  emphasize  the  word  to  which  it  is  attached. 
(See  above,  on  13,  2,  and  compare  Luke  2, 15.  1  Cor.  0,20.) 
This  ])roposition  shows  the  same  concern  in  Paul  for  the 
churches  founded  by  himself  that  is  displayed  in  his  epistles 
and  indeed  occasioned  them,  I?i  every  city  is  in  Greek  still 
more  expressive,  as  the  preposition  (Kara)  corresponds  not  only 
to  our  ///,  but  also  to  our  tJirough,  throughout,  cdong,  and  is 
also  used  distributively  (see  above,  on  vs.  21,  23.  2,  10,  40.  5, 
15.42,8,1.3.30.9,31.42.  10,37.  11,1.  13,1.27.  14,23.) 
Where,  literally,  in  xnldch,  a  plural  form  referring  to  the  col- 
lective, every  city.  We  have  preached,  or  more  exactly,  we 
^readied,  i.  e.  upon  our  former  mission.  Preached,  announced, 
proclaimed,  declared,  the  same  verb  that  is  used  in  4,  2.  13,  5. 
38.     The  xcord  of  the  Lord,  the  doctrine  of  Christ,  i.  e.  the 


ACTS   15,  36-38.  97 

Gospel.  How  they  do,  literally,  hoxc  tJiey  have  (themselves), 
i.  e.  how  (or  m  what  state)  they  are  (see  above,  on  7,  1.  12, 15.) 
The  words  supplied  in  the  translation  {and  see)  give  the  sense, 
but  not  the  syntax,  as  this  last  clause  {Jiow  they  do)  must  be 
grammatically  construed  with  the  verb  let  us  visit,  which  in- 
cludes, both  in  Greek  and  English,  the  idea  of  seeing,  inquir- 
ing, or  examining. 

37.  38.  And  Barnabas  determined  to  take  with 
them  John,  whose  surname  was  Mark.  But  Paul 
thought  not  good  to  take  him  with  them,  who  depart- 
ed from  them  from  PamphyHa,  and  went  not  with 
them  to  the  work. 

Determined  is  too  strong  a  version,  even  of  the  common 
text,  which  simply  means  that  he  intended,  purposed,  or  that 
such  was  his  design  and  plan ;  and  still  more  of  the  reading 
given  by  the  modern  critics,  he  desired  or  toished.  Some  light 
is  thrown  upon  this  wish  or  purpose  by  Col.  4, 1 0,  where  we 
learn  that  Mark  and  Barnabas  were  cousins,  either  in  the 
strict  sense  or  the  wide  one  common  to  both  idioms.  Tyndale's 
version  {sister'^ s  son),  retained  in  our  Bible,  is  entirely  too  spe- 
cific. The  Rhemish  {cousin- germati)  is  better,  and  Wiclif^s 
(cousi?i)  better  stiU.  Thought  7iot  good  to  take  him,  or  re- 
taining the  original  construction,  thought  good  not  to  take  him. 
Thought  good  is  a  single  word  in  Greek  which  strictly  means 
thought  worthy  (as  in  Luke  7,  7.  2  Th.  1,  11.  1  Tim.  5,  17.  Heb. 
3,  3.  10,  29),  but  when  absolutely  used,  thought  right  oy  proper. 
It  sometimes  means  in  classic  Greek  to  ask,  demand,  but  only 
as  a  matter  of  right,  in  which  sense  it  is  so  translated  by  the 
Vulgate  here  {rogahat)  and  in  28,  22  below  {rogamus),  where 
it  is  copied  by  the  English  version  {ice  desire.)  If  this  sense 
be  adopted  in  the  case  before  us,  the  idea  is,  that  Paul  de- 
manded or  insisted,  upon  principle,  or  as  a  right,  that  John 
should  not  go  with  them.  This  difiers  only  by  suggesting  the 
idea  of  oral  expression,  from  the  common  version,  thought  not 
good  or  right.  But  it  seems  best  to  adhere  to  the  common 
usage  of  the  verb  in  the  New  Testament,  and  understand  it  as 
at  least  implying,  that  he  did  not  think  Mark  Jit  or  worthy  to 
be  taken  witli  them.  The  ground  of  his  objection  is  distinctly 
stated  by  referring  to  a  fact  recorded  in  its  proper  |)lace  (see 
above,  on  13, 13.)      The  loork,  i.  e.  tbe  missionary  a\  ork  in  which 

VOL.  TI. — 5 


98  ACTS  15,  37-40. 

they  were  enp^nc^ed.  Here,  as  in  several  other  cases,  the  ])()int 
of  the  sentence  is  imj^aired  by  a  needless  chan*^e  of  collocation. 
In  the  ori<jjinal  tiie  sentence  closes,  not  to  take  alonff  with 
(thc))i)  this  (?fi(f?i)^  i.  e.  such  a  person,  one  who  had  thus  acted. 
Paul's  objection  to  so  doing  ijjathers  streni^th  if  we  suppose,  as 
was  before  suirgested  (in  the  connnent  u])on  13,  13),  that  Mark 
was  ufuilty  of  resistinsj^  or  refiisinj^  to  acknowledi^e  Paul's  aj>os- 
tolical  authority.  There  was  tlius  a  motive  upon  each  si<le  for 
the  difterence  here  recorded,  the  one  being  private  or  personal, 
the  other  jiublic  and  official. 

39.  -10.  And  the  contention  was  so  sliarp  between 
them,  that  they  departed  asiuider  one  from  the  other, 
and  so  Barnabas  took  Mark,  and  sailed  unto  Cyprus ; 
and  Paul  chose  Silas,  and  departed,  being  recommend- 
ed by  the  brethren  unto  the  grace  of  God. 

A  fid  should  be  therefore.,  i.  e.  because  they  were  divided  in 
opinion  upon  this  point.  This  English  clause  is  not  a  version 
but  a  paraphrase  of  the  original,  which  may  be  strictly  ren- 
dered, there  was  therefore  (or  arose.,  began  to  be)  a  jKiroxysin., 
i.  e.  an  excitement,  elsewhere  used  in  the  good  sense  of  incite- 
ment, provocation,  to  good  works  (Heb.  10,  24.)  The  idea  of 
anger  is  suggested  by  the  context,  and  confirmed  by  the  usage 
of  the  verbal  root  (see  below,  on  1 V,  1 8,  and  compare  1  Cor. 
13,  5.)  It  is  not  to  be  magnified,  however,  into  any  thing 
beyond  a  sudden  and  a  temporary  irritation  (sharpefiinr/,  as 
the  Greek  words  primarily  signify,)  sufficient  to  account  for 
the  effect  here  mentioned,  and,  we  may  add,  to  carry  out  the 
divine  jjurpose  of  multiplymg  labourers  and  even  missions  by 
a  painful  but  momentary  alienation  between  Paul  and  Barna- 
bas. Departed  asunder  is  in  Greek  a  passive  verb  jjroperly 
denoting  violent  division  or  forcible  separation.  (See  above, 
on  1,4,  M'liere  an  uncompounded  form  of  the  same  verb  is 
used.)  It  might  here  be  rendered,  they  icere  jyarted.,  severed, 
sundered.  And  so^  or  rather  both  (rt),  or  on  the  one  hand, 
placing  this  clause  in  antithesis  to  that  which  follows.  Took 
Mark.,  taking  Mark  along,  as  he  at  first  proposed  and  Paul  re- 
fused to  do.  Sailed  out  (or  aicay)  to  Cyprus.,  his  own  coun- 
try, and  perhaps  that  of  his  kinsman  also.  (See  above,  on  4, 
3G.  13,4.)  Chose  tSilas  is  a  feeble  although  not  an  incorrect 
translation  of  a  very  expressive  Greek  verb,  which  denotes 


ACTS    15,  39.  40.  99 

the  act  of  choosing  for  himself  in  addition  to  (or  in  the  place 
of)  some  one  else,  thus  conveying  the  whole  process  of  ex- 
change and  substitution  by  a  single  word.  Departed^  hterally, 
went  forth  (compare  13,  4  above),  it  is  not  said  how  soon 
after  the  dispute,  and  therefore,  if  v.  34  be  excluded  from  the 
text,  it  is  not  at  all  improbable  that  Silas  was  summoned  from 
Jerusalem,  no  doubt  with  the  consent  of  the  church  there  as 
well  as  at  Antioch,  expressly  to  supply  the  place  of  Barnabas. 
Meing  recommended^  literally,  given  rip  (as  in  14,  2G  above), 
which  may  include  the  idea  of  release  from  service  there,  as 
well  as  that  of  consignment  to  divine  protection.  By  tlm 
brethren^  as  in  v.  32  above.  The  inference  usually  drawn  from 
the  omission  of  any  similar  expression  as  to  Barnabas  and 
Mark,  to  wit,  that  their  mission  was  without  authority,  divine 
or  human,  seems  a  little  forced,  shice  Luke  is  Avriting  the  his- 
tory of  Paul  as  the  Apostle  of  the  Gentiles,  and  had  mentioned 
the  dispute  with  Barnabas  at  all,  only  to  account  for  the  subse- 
quent appearance  of  Silas  as  his  substitute.  It  is  equally  ad- 
missible, and  much  more  pleasant,  to  suppose  that  the  "  par- 
oxysm," although  directly  caused  by  human  frailty,  was  a 
providential  means  of  sending  out  four  men  mstead  of  two,  on 
the  same  errand  but  in  different  directions,  so  as  at  the  same 
time  to  avoid  collision  and  enlarge  the  field  of  missionary  la- 
bour. This  hypothesis  is  favoured  by  the  fact  that  it  supposes 
the  leader  of  each  mission  to  have  gone  agam  to  his  own  conn- 
try  (see  above,  on  13,  4.  13),  and  the  two  to  have  revisited, 
apart  but  simultaneously,  the  whole  field  of  their  first  joint 
mission ;  whereas  if  Barnabas  went  forth  without  authority, 
Paul's  proposal  of  a  second  visitation  (see  above,  on  v.  36)  was 
not  realized  at  all  in  relation  to  the  island  where  he  may  be 
said  to  have  achieved  his  first  conquest,  and  indeed  to  have 
been  fii'st  acknowledged  as  Apostle  of  the  Gentiles  (see  above, 
on  13,  9.)  This  view  of  the  matter  also  supersedes  the  disa- 
greeable necessity  of  inquiring  whether  Paul  was  chargeable 
with  undue  rigour  or  Barnabas  with  nepotism,  or  both,  or  nei- 
ther, all  which  alternatives  have  been  maintained.  The  simplest 
and  most  satisfactory  conclusion  is,  that  the  "  paroxysm  "  here 
recorded  was  permitted  to  take  place  for  the  important 
reasons  which  have  been  suggested,  and  had  no  ulterior  effects 
whatever  on  the  mutual  relations  of  the  three  men,  A\hom  we 
find  in  several  of  Paul's  epistles  reunited  m  the  closest  bonds 
of  Christian  friendship.  (See  2  Cor.  9,  6.  Col.  4, 10.  2  Tim.  4, 
11.   Philem.  24.)      The  same  state  of  feeling   is  implied  m 


100  ACTS   15,  39-41. 

Gal.  2,  i:^,  wliore  Paul  socms  to  express  surprise  tliat  "even 
l>aniai)as,"  liis  oM  friend  and  associate,  sliared  in  tliat  unhaj)py 
ineonsisteney  of  Peter,  which  by  some  is  referred  to  tlie  ""cer- 
tain days  "  of  V.  30,  tliough  some  ])ut  it  later,  and  others  think 
it  could  not  possibly  have  happened  after  the  decision  of  the 
council  at  Jerusalem. 

41.  And  he  went  through  Syria  and  Cilicia,  con- 
fimiinfT  the  churches. 

o 
lie  went  throurjh,,  i.  e.  Paul,  as  leader  of  the  mission  and 
Apostle  of  the  Gentiles,  Silas  holding  a  subordinate  position, 
because  although  a  prophet  (see  above,  on  v.  32)  not  of  Ajms- 
tolic  rank,  and  moreover  just  enlisted  in  the  foreign  service. 
^yrla  and  Cilicia,  the  regions  of  which  Antioch  and  Tarsus 
were  the  capitals,  and  to  the  Gentile  converts  of  which  the 
epistle  from  Jerusalem  was  formally  addressed  (see  above,  on 
V.  23.)  This  was  the  natural  and  necessary  course  to  be  pursued 
by  one  who  went  by  land  from  Antioch  into  Asia  Minor.  The 
Gospel  had  most  probably  been  first  preached  in  Cilicia,  and 
perhaps  in  the  adjacent  parts  of  Syria,  by  Paul  himself,  a  few 
years  after  his  conversion  (see  above,  on  v.  23,  and  on  9,  30) ; 
but  churches  may  not  have  been  organized  till  now,  when  the 
great  Judaic  controversy  had  been  settled,  and  this  organi- 
zation may  be  here  included  under  the  term  co?iJinmnf/,  es- 
tahlishing,  or  at  least  connected  with  it,  as  it  seems  to  be  in 
14,  22.  23. 


CHAPTEE  XYI. 

CoNTixuixG  his  second  foreign  mission,  Paul  revisits  Derbe 
and  Lystra,  where  he  enlists  Timothy  in  the  service,  after  cir- 
cumcising him  (1-3.)  They  deliver  the  decrees  of  the  council 
at  Jerusalem  in  the  towns  through  which  they  pass,  and  find 
the  churches  in  a  prosperous  condition  (4-5.)  After  visiting 
Phrygia  and  Galatia,  and  being  excluded  from  other  parts  of 
Asia  Elinor,  they  arrive  at  Troas  (0-8.)  There  a  vision  calls 
them  into  Macedonia  (9-10.)  Leaving  Asia,  they  begin  their 
European  labours  at  Philippi,  and  a  church  is  gathered  in  the 


ACTS   16,  1.  101 

house  of  Lyclia  (11-15.)  A  miracle  i^erformed  by  Paul  oc- 
casions his  arrest  and  imprisonment  mth  Silas  (16-24.)  They 
prevent  a  suicide  and  baptize  a  household  (25-34.)  They  as- 
sert their  right  as  Roman  citizens,  and  are  honourably  dis- 
charged and  suffered  to  proceed  upon  their  journey  (35-40.) 

1 .  Then  came  lie  to  Derbe  and  Lystra  ;  and,  behold, 
a  certain  disciple  was  there,  named  Timotheus,  the  son 
of  a  certain  woman  which  was  a  Jewess  and  beheved ; 
but  his  father  (was)  a  Greek : 

Then  is  the  usual  continuative  particle,  connecting  this 
verse  in  the  closest  manner  with  what  goes  before,  the  division 
of  the  chapters  being  here  mechanical.  Came  cloion^  or  do^^n 
upon,  a  favourite  verb  of  Luke's  (see  below,  on  18,  19.  24.) 
The  additional  idea  of  return  or  coming  back,  which  the  word 
sometimes  has  in  later  Greek,  would  be  appropriate  here,  but 
does  not  seem  to  belong  to  the  Xew  Testament  dialect.  Derhe 
and  Lystra  are  named  together  as  m  14,  6,  but  in  the  reverse 
order,  as  they  were  now  approached  from  the  opposite  direc- 
tion. Paul  and  Silas  had  probably  come  through  the  famous 
Cihcian  Gates,  a  pass  in  the  Taurus  range,  leading  from  north 
to  south,  and  eighty  miles  in  length.  Behold  (or  16)  usually 
introduces  something  unexpected,  and  may  here  imply  that 
Timothy  was  not  at  home,  though  in  a  place  where  he  was  weU 
knOAAm,  as  appears  from  the  next  verse.  This  may  seem  to 
favour  the  opinion  that  he  was  a  native  of  Derbe  (see  below, 
on  20,  4),  or  of  Antioch  in  Pisidia  (see  2  Tim.  3, 11)  ;  but 
nothing  can  be  certainly  deduced  from  any  of  these  texts  as 
to  that  point.  There  no  doubt  refers  to  Lystra^  as  the  nearest 
antecedent,  and  as  named  again  in  the  next  verse ;  or  to  Derhe 
and  Lystra  together,  as  being  not  far  apart,  or  for  some  other 
reason  spoken  of  as  one  place.  Disciple^  Christian,  probably 
one  of  Paul's  converts  on  his  former  visit  (14,  7),  and  hence 
called  his  son  or  child  (1  Cor.  4,  17.  1  Tim.  1,  2.  18.  2  Tim.  1, 
2.  2. 1.)  Named  (literally,  hy  name)  Timotheus^  sometimes 
written  in  our  Bible  with  an  English  termination,  Timothy. 
Certain  before  woman  is  omitted  in  the  oldest  manuscripts. 
&on  of  a  beliemng  Jewish  woman^  i.  e.  a  Christian  or  converted 
Jewess.  From  2  Tim.  1,  5,  we  learn  that  his  mother's  name 
was  Eunice,  and  his  grandmother's  Lois,  both  eminent  for  faith, 
by  whom  he  had  been  early  made  acquainted  with  the  scrip- 


102  ACTS    IG,  1.  2.  3. 

tiires  (2  Tim.  3,  14.  15.)  Tliis  exclusive  mention  of  his  femnlc 
relatives  ULcrees  exactly  Mith  the  fact  here  stated  that  his 
father  was  a  (4reek,  and  as  ''^heUevin (/'>''  is  not  added,  no 
doiiht  a  heal  hen  ;  as  well  as  with  the  fact  that  he  had  not  been 
circumcised.  IntermarriaL^e  with  the  heathen  was  forbidden 
by  the  law  (see  Deut.  7,4.  Ezra  10,2.  44.  Neh.  13,23)  ;  but 
some  suppose  a  distinction  between  strange  M'ives  and  strani^e 
husbands,  founded  on  the  cases  of  Esther  and  Drusilla  (see  l)e- 
low,  on  24.  24.) 

2.  Which -was  well  reported  of  by  the  brethren  that 
were  at  Lystra  and  Iconiiim. 

Well  reported  of,  literally,  testified^  attested,  testified  to  be 
(what  is  not  expressed,  but  suggested  by  the  context.)  He 
had  i)robably  been  labounng  in  these  cities  since  Paul's  Ibrmer 
visit,  either  in  a  private  way,  or  by  express  divine  appointment 
(1  Tim.  1, 18),  and  ordination  by  the  presbytery  or  elders  of 
these  churches  (see  above,  on  14,  23,  and  compare  1  Tim.  4, 
14.  2  Tim.  1,6.)  All  this  however  may  have  happened  after 
what  is  here  recorded.  Iconium,  see  above,  on  14,  21.  Besides 
this  testimony  from  the  chnrch  itself,  Paul  instructs  Timothy 
himself  to  require  that  of  those  without  (1  Tim.  3,  V.) 

3.  Him  would  Paul  have  to  go  forth  with  him,  and 
took  and  circumcised  him  because  of  the  Jews  which 
were  in  those  quarters ;  for  they  knew  all  that  his  fa- 
ther was  a  Greek. 

Ilhn  (literally,  this  one)  Paid  icoidd  have  (literally,  wish- 
ed, desired)  with  him  to  go  forth  (or  out),  i.  e.  npon  this 
foreign  mission,  in  the  place  of  Mark,  or  as  some  say,  of  Titus, 
which  supi)oscs  Paul's  visit  to  Crete  (Tit.  1,  l)  to  have  been 
made  just  before;  but  this  is  mere  conjecture  on  a  point  not 
here  revealed  or  ascertainable.  And  took  (literally,  taking) 
seems  to  imply  decision  and  authority,  and  also  that  he  per- 
formed the  rite  himself,  as  it  was  not  a  sacerdotal  act,  but 
rather  belonged  to  the  lather  or  his  representative.  It  was 
not  done  as  a  necessary  act,  on  Paul's  part  or  on  Timothy's, 
but  because  of  tJie  Jews  that  were  (literally,  the  ones  being)  in 
those  quarters  (hterally,  places),  i.  e.  Derbe,  Lystra,  and  per- 
haps Iconium.     For  they  all  knew  his  father,  that  he  was  a 


ACTS    16,   3.  4.  5.  103 

Greek  (or  Gentile),  and  therefore  concluded  that  the  son  had 
not  been  ch'cumcised.  As  one  reason  for  selectmg  Timothy 
was  no  doubt  his  connection  with  both  races,  fitting  him  to  bo 
an  instrument  of  good  to  both,  Paul  acted  on  the  principle 
avowed  in  1  Cor.  9,  22,  and  availed  himself  of  the  hberty 
enjoyed,  as  to  ceremonial  usages,  during  the  interval  between 
the  advent  and  the  downfall  of  Jerusalem.  (See  above,  on  2, 
46,  and  below,  on  21,  23.)  As  this  concession,  though  intend- 
ed to  conciliate  the  Jews,  could  scarcely  have  been  misunder- 
stood either  by  them  or  the  Christian  converts,  it  involves  no 
sacrifice  of  principle,  as  the  very  same  act  would  have  done  in 
the  case  of  Titus,  who  seems  to  have  had  no  connection  with 
the  Jews  at  all,  and  whose  subjection  to  the  rite  would  there- 
fore have  acknowledged  the  necessity  of  the  legal  ceremonies 
to  salvation.  (See  above,  on  15,  1,  and  compare  Gal.  2,  3-5.) 
Was  a  Greek  may  mean  was  {still)  a  Greeks  the  original  ex- 
pression being  not  the  mere  verb  of  existence,  but  one  some- 
times denoting  change  of  state  and  sometimes  its  continuance. 
(See  above,  on  2,30.  3,2.6.  4,34.37.  5,4.  7,55.  8,16.  10, 
12.  14,  8.) 

4.  And  as  tliey  went  through  the  cities,  they  de- 
livered them  the  decrees  for  to  keep,  that  were  ordained 
of  the  apostles  and  elders  which  were  at  Jerusalem. 

Went  (journeyed,  travelled)  through  the  cities^  where 
Paul  had  preached  before,  Derbe  and  Lystra,  Iconium  and 
Antioch.  Decrees^  literally,  dogmas^  see  above,  on  15,  22.  25. 
28.  Ordained^  decreed,  decided.  The  apostles  and  elders  of 
the  church  at  Jerusalem,  representing  the  whole  body.  (See 
above,  on  15,  2.)  These  decrees,  though  temporary  or  pro- 
visional, were  highly  important  to  the  present  peace  and  unity 
of  the  church,  and  therefore  perfectly  consistent  with  the  doc- 
trine taught  by  Paul  in  his  epistles  (Rom.  14,  2.  17.  1  Cor.  8, 
8.  10,  25.  Tit.  1,5.) 

5.  And  so  were  the  churches  established  in  the 
faith,  and  increased  in  number  daily. 

So  then^  in  consequence  of  this  visitation  (see  above,  on  15, 
30,  and  compare,  14,  22),  not  merely  by  means  of  the  decrees, 
the  Greek  connective  {ix.lv  ovv)  commonly  referring  to  a  re- 
moter antecedent.     Estahlished^  settled,  or  confirmed,  as  op- 


1U4  ACTS    10,  5.  C.  7.  8. 

posed  to  doubt  and  vacillation.  (Conijiarc  Ejih.  4,  1 1.)  The 
faith,,  not  nu'iely  the  doctrine  of  CMiiisl,  but  their  belief  of  it, 
and  trust  in  him.  Increased,,  abounded,  were  abunchmt. 
Jj((th/^  literally,  fnj  d<nj,,  that  is,  day  by  day,,  the  same  ex- 
pression that  is  used  above  in  2,  40.  47.  li,  2. 

G.  Now  wlicn  tlicy  had  gone  througliont  Phrygia 
and  the  region  of  Gukitia,  and  were  forbidden  of  the 
Holy  Ghost  to  preach  the  word  in  Asia — 

And  hariny  gone  thro^tyh  PJiryyia^  a  district  of  dubious  or 
variable  extent,  in  the  interior  of  Asia  INIinor,  divided  at  one 
time  into  two,  and  at  another  into  three  parts.  It  included 
not  only  Colosse,  Hierai)olis,  and  Laodicea,  but  according  to 
the  classical  writers,  Antioch  in  Pisidia.  The  Galatianreyio7i^ 
elsewhere  called  Galatia,,  another  inland  district  of  the  same 
peninsuhi,  occupied  by  Gauls  and  Celts  in  the  third  century 
before  Christ,  and  still  retaining  the  language  of  those  settlers 
six  centuries  later.  The  mixed  population  were  called  Gallo- 
yredans.  To  the  churches  of  this  province,  i)robably  founded 
by  himself,  Paul  addressed  one  of  his  epistles.  The  phrase 
Galatian  region  may  include  more  than  Galatia  proper.  For- 
bidden,, hindered,  or  prevented,  either  by  e\j)ress  command  or 
by  insurmountable  hinderances,  most  probably  the  former,  as 
it  is  referred  specifically  to  the  Spirit.  The  omission  of  details 
in  this  account  of  Paul's  visit  to  Galatia  might  lead  to  the  con- 
clusion that  it  was  marked  by  no  occurrences  of  interest ;  and 
yet  to  this  date  may  be  probably  referred  various  facts  men- 
tioned in  the  epistle,  showing  a  strong  mutual  attachment,  and 
implying  intimate  acquaintance.  The  details  are  probably  omit- 
ted here  because  no  radiating  centre  was  established,  and  the 
churciies  may  have  been  in  rural  districts  rather  than  in  large 
to\\  ns,  none  of  which  are  mentioned,  either  in  Acts  or  in  Ga- 
latians. 

7.  8.  After  they  were  come  to  Mysia,  they  assayed 
to  go  into  Bithynia,  but  the  Spirit  suffered  them  not ; 
and  they  passing  by  Mysia  came  down  to  Troas. 

Having  come  down  to  Mysia,,  the  north-west  province  of 
Asia  Minor.  Assayed,  endeavored,  tried.  As  the  Greek  word 
is  usually  applied  to  moral  trial  or  temptation,  it  may  possibly 
imply  that  there  was  something  presumptuous  in  this  attempt. 


ACTS   16,  8.  9.  105 

(See  above,  on  15,  10.)  Bithynia^  a  province  on  the  northern 
coast  of  Asia  Minor,  to  the  east  of  Mysia.  Here  agam  they  were 
forbidden  by  the  Spirit  of  Jesus^  a  phrase  occurring  only  here, 
but  jDrobably  denoting  the  mission  of  the  Spirit  by  the  Son 
(see  aboA^e,  on  2,  33.)  These  prohibitions  were  no  doubt  in- 
tended gradually  to  disclose  to  them  their  mission  or  vocation 
to  introduce  the  Gospel  into  Euroj^e.  Passing  hy  may  mean 
passmg  through  without  stoj^ping,  or  at  least  without  preach- 
ing, as  they  must  have  traversed  Mysia  to  reach  Troas^  a  sea- 
port near  the  site  of  ancient  Troy  (see  below,  on  20,  5.  6,  and 
compare  2  Cor.  2,  12.  2  Tim.  4,  13.)  Here  they  were  opposite 
to  Greece  and  near  it,  so  as  to  be  ready  to  enter  on  their  new 
field  of  missionary  labour  when  commanded. 

9.  And  a  vision  appeared  to  Paul  in  the  niglit. 
There  stood  a  man  of  Macedonia,  and  prayed  him,  say- 
ing, Come  over  into  Macedonia,  and  help,  us. 

The  divine  will  is  now  more  fully  made  known  by  a  vision 
or  i^reternatural  appearance  (see  above,  on  V,  31.  9, 10.  12.  10, 
3.  17.  19.  11,  5.  12,  9.)  In  (through,  during,  in  the  course  of) 
the  nighty  perhaps  the  night  of  their  arrival.  Appeared  to 
Paid^  or  was  seen  hy  him^  as  in  2,  3.  7,  2.  26.  30.  35.  9,  17. 
13,  31.  It  is  not  said  in  a  dreatn^  which  expression  occurs 
only  in  the  case  of  Joseph  (Matt.  2,  13.  19.  22)  and  of  Pilate's 
wife  (Matt.  27,  19.)  Some  believe  the  supposition  of  a  dream 
to  be  excluded  here,  as  the  lowest  form  or  stage  of  di\ine  com- 
munication, never  used  with  the  Apostles.  Tliere  loas  a  certain 
nian^  a  3Iacedonian^  standing  and  beseeching  y  but  the  latest 
editors  omit  there  was  a  certain^  and  read  simjDly,  a  3Iacedo- 
nian  mayi  standing  and  beseeching^  or  exhorting^  as  the  same 
word  often  means  (see  above,  on  2,  40.  11,  23.  15,  32),  but  the 
stronger  sense  is  also  fully  justified  by  usage  (see  above,  on  8, 
31.  9,  38.  13,  42.  15,  32.)  The  essential  idea,  of  vrhich  these  are 
only  modifications,  is  that  of  calling  on  (or  to)  a  person,  whether 
in  the  way  of  exhortation  or  entreaty.  Come  over^  literally, 
passing  through  or  crossing  over^  winch  some  explain  as  im- 
plying difficulties  or  obstructions  to  be  broken  through,  but 
which  rather  implies  nearness  and  at  the  same  time  separation, 
both  which  ideas  are  appropriate  to  Paul's  position  at  the 
moment,  on  the  confines  of  Europe  and  Asia.  There  is  no 
need  of  inquiring  whether  he  was  known  to  be  a  Macedo- 
nian by  his  dress,  voice,  or  words  ;  as  the  whole  communica- 

VOL.  II. — 5* 


IOC  ACTS   10,  9.  10. 

tion  bcini?  preternatural  miixlit  immediately  siicr2r('"^t  tliis  fact 
Mithout  any  reasoninLj  at  all.  (See  above,  on  9,  12.)  Ildp us, 
to  be  saved,  or  to  obtain  salvation.  Us,  the  Macedonians, 
Greeks,  or  Europe  ins,  as  well  as  thy  own  countrymen  of  Asia 
Minor.  Macedonia  is  thus  specified,  because  it  was  the  pait 
ofEuro])e  nearest  to  the  scene  of  this  vision,  and  the  part 
where  his  European  Avork  Avas  to  begin. 

10.  And  after  he  had  seen  the  vision,  immediately 
we  endeavoured  to  p;o  into  ^Macedonia,  assnredly  gather- 
ing that  the  Lord  had  called  lis  for  to  preach  the  gospel 
unto  them. 

jlfter  he  had  see?!.,  literally,  as  (or  whe?i)  he  saio  (see  above, 
on  1, 10.)  Immediately,  without  any  mention  of  his  rising 
from  sleep,  as  in  the  case  of  Josei)h  (Matt.  2,  14.  21.)  IJn- 
deavoured,  literally,  sought,  i.  e.  means  or  a  conveyance.  To 
go,  or  more  exactly,  to  go  out  {or  forth),  implying  a  departure 
from  their  previous  field  of  labour,  and  a  migration  into 
foreign  parts.  Assuredly  gathering  is  in  Greek  one  word, 
which  we  have  already  met  with  in  the  sense  of  jy^'oving  (see 
above,  on  9,  25),  but  which  here  seems  to  retain  more  of  its 
primary  or  strict  sense,  that  of  combining,  putting  things  to- 
gether, in  the  way  of  argument,  and  as  the  ground  of  a  conclu- 
sion. (Compare  the  similar  expression  in  4, 15  abore,  and  Luke 
2, 19.)  In  the  present  case,  they  may  have  reasoned  by  compar- 
ing this  vision  with  the  previous  obstructions  to  their  work  in 
Asia  (vs.  6.  Y«)  Called  tis,  literally,  called  to  ws,  or  called  us 
to  (himself),  as  in  5,40.  6,  2.  13,  V,  but  also  used  to  signify  a 
choice  or  designation  of  individuals,  either  to  salvation  (see 
above,  on  2,39),  or  to  special  service  (see  above,  on  13,2.) 
2b  2>^cach  the  gospel  to  them,  literally,  to  evangelize  them,  as 
in  8,  25.  40.  13,  32.  Here,  for  the  first  time,  the  writer  uses 
the  first  person  {ice  sought),  implying  his  own  presence  and 
participation  in  the  facts  recorded.  Some  explain  this  by  sup- 
posing it  to  have  been  transferred  from  the  narrative  or  jour- 
nal of  one  who  accompanied  Paul  from  Troas  to  Phili])pi, 
where  this  form  of  expression  is  discontinued,  but  resumed 
again  in  20,  5.  To  this  ingenious  combination  it  may  be  ob- 
jected that  so  abruj^t  an  introduction  of  another's  language, 
without  any  intimation  or  change  of  form,  is  far  less  probable 
than  an  abrui)t  change  in  the  author's  mvn  mode  of  expres- 


ACTS  16,  10.  11.  107 

sion,  even  if  he  had  been  present  from  the  first.  Still  more 
natural  is  the  supposition  that  the  writer  of  the  book  joined 
Paul  at  Troas,  perhaps  as  his  physician  (see  Col.  4, 10),  which 
ao;rees  well  mth  the  supposition,  that  the  infirmities  of 
wliich  Paul  speaks  in  his  epistles  (see  Gal.  4,  13. 14,  and  com- 
i:)are  2  Cor.  12,  7)  arose  from  bodily  disease,  though  some 
refer  them  to  the  cares  and  doubts  occasioned  by  the  in- 
terruption of  his  labours  (see  above,  on  vs.  6.  7),  and  others 
deny  any  direct  reference  to  this  part  of  his  history.  That 
Timothy  is  not  the  person  here  appearing  for  the  first  time, 
see  below,  on  20,  5.  Had  it  been  either  Timothy  or  Silas,  it 
would  be  wholly  unaccountable  that  this  form  of  expression 
should  begin  just  here  and  not  before,  and  also  that  the  ancient 
and  uniform  tradition  of  the  church,  attested  by  such  names  as 
those  of  Clemens  Alexandrinus,  Irenaens,  and  Tertullian,  should 
have  dropped  so  eminent  a  name  and  substituted  that  of  Luke,  as 
the  author  both  of  this  book  and  of  the  third  gospel.  That 
the  use  of  the  first  person  ceases  at  Philippi  (see  below,  on  v. 
17),  and  is  resumed  there  on  a  subsequent  voyage  (see  below, 
on  20,  6),  is  a  plausible  reason  for  supposing  that  Luke  re- 
mained there  during  that  whole  interval,  or  even  that  it  was 
his  place  of  residence.  It  is  very  possible,  however,  that  he 
may  have  been  in  constant  attendance  upon  Paul,  but  only 
wrote  in  the  first  person  Avhen  he  took  part  himself  in  that 
which  he  relates  as  a  historian.  Compare  the  similar  interval 
between  21, 17  and  27,  1,  during  which  we  have  no  means  of 
determining  whether  Luke  was  in  Paul's  company  or  separated 
from  him.  That  he  does  not  name  hunself,  or  explain  how  he 
happened  to  be  present,  is  ascribed  by  some  to  modesty,  by 
others  to  the  fact  that  Theophilus,  for  whom  he  wrote  in  the 
first  instance  (see  above,  on  1,  l),  was  already  acquainted  with 
these  circumstances.  The  suppression  was  altogether  natural 
if  Luke  attended  Paul  as  his  physician,  and  not  as  an  assistant 
in  the  missionary  work,  for  which,  however,  then  as  now,  his 
profession  ofiered  great  advantages. 

11.  Therefore  loosing  from  Troas,  we  came  with  a 
straight  com'se  to  Samothracia,  and  the  next  (clay)  to 
NeapoHs — 

T/ierefore^  in  several  of  the  oldest  manuscripts,  is  simply  and 
or  hut.  Loosing^  sailing,  putting  out  to  sea,  tlie  same  term 
that  is  used  m  13,  13,  and  there  explained.     According  to  some 


108  ACTS   10,  11.  12. 

classical  authorilic's,  it  oricrinally  means  to  loose  the  ropes. 
Came  with  a  straifffit  roitrse^  or  more  briefly  and  exactly,  rem 
straight^  i.  e.  sailed  before  the  wind,  without  tackincr,  another 
nautical  expression,  inij)]yin2:  that  the  wind  was  tair.  This 
must  have  ]»een  from  the  south,  to  overcome  the  current  which 
sets  constantly  in  that  direction  from  the  Dardanelles.  Sayno- 
thrace^  an  island  midway  between  Troas  and  XeapolLs,  called 
Thracian  iSatnos  to  distiniicuish  it  from  Samos  on  the  coast  of 
Lydia  (see  below,  on  20,  15),  and  still  known  by  the  slirrhtly 
altered  name  of  Samotraki  or  Samandriki.  It  is  the  highest 
land  in  the  northern  Archipelago  except  Mount  Athos,  and 
was  anciently  renowned  for  the  worship  of  Cybele  and  the 
mysteries  of  the  Cabiri,  fomiing  a  sort  of  link  between  Greek 
and  Oriental  heathenism.  This  historical  association,  with  its 
local  position  between  Europe  and  Asia,  connects  it,  in  an  in- 
teresting manner,  with  Paul's  transit  from  one  to  the  other, 
though  he  seems  not  even  to  have  landed  there.  T7ie  next 
(literally,  coming^  coming  on,  ensuing),  an  abbreviation  of 
the  phrase  employed  in  7,  26  above,  and  there  explained. 
(See  below,  on  20,  15.  21,  18.  23,  11.)  NeapoUs^  a  maritime 
city,  properly  belonging  to  Thrace,  but  afterwards  annexed  by 
Vespasian  to  the  Koman  province  of  Macedonia.  Its  site, 
though  doubtful,  is  supposed  to  be  still  marked  by  remains  of 
Roman  pavements,  acpieducts  and  cisterns,  at  the  Turkish  vil- 
lage of  Kavalla  (or  Cavallo.) 


12.  And  from  thence  to  Pbilippi,  which  is  the  chief 
city  of  tliat  part  of  ^lacedonia,  (and)  a  colony ;  and  we 
were  in  that  city  abiding  certain  days. 

The  direct  continuation  of  the  sentence  seems  to  show  that 
they  merely  landed  at  Xeapolis,  without  unnecessary  stay,  per- 
haps because  there  were  no  Jews  there,  but  more  probably  be- 
cause Paul  was  impatient  to  arrive  at  to^^Tls  of  primary  impor- 
tance, in  which  radiating  centres  of  Christian  influence  might 
be  established.  Such  a  place  was  PJdUjpjn^  anciently  called 
Datos  and  Crenides  (from  its  many  springs),  but  afterwards 
named  in  honour  of  Philip  of  Macedon,  by  whom  it  was  re- 
built and  fortified.  In  the  year  42  before  the  Christian  era, 
it  was  the  scene  of  the  great  battle,  which  decided  the  fate 
of  the  Roman  republic,  and  in  which  Brutus  and  Cassius 
were   defeated   by   Octavian  and   Anthony.      In   commemo- 


ACTS  16,  12.  109 

ration  of  this  \^ctoiy,  and  also  as  a  safeguard  of  the  empire, 
Augustus  afterwards  established  there  a  colony,  i.  e.  a  military 
settlement  chiefly  composed  of  soldiers  who  had  been  parti- 
sans of  Anthony.  These  Roman  colonies  were  organized 
precisely  on  the  model  of  the  great  metropolis,  as  to  govern- 
ment, laws,  language,  and  external  forms,  so  that  each  exhib- 
ited a  Rome  in  miniature.  To  some  were  granted  in  addition 
the  jus  italicum^  or  the  same  exemption  from  all  taxes  on  the 
land,  which  Juhus  Caesar  had  extended  to  the  whole  of  the 
Italian  peninsula.  Troas  and  Antioch  in  Pisidia  were  also 
colonies ;  but  the  fact  is  particularly  mentioned  here,  because 
connected  ^Axh  occurrences  which  took  place  at  Philippi. 
(See  below,  on  vs.  37.  38.)  Luke  describes  Philippi,  not  only 
by  the  Latin  term  colonia  (as  distinguished  from  the  Greek 
aiToiKia,  which  coincides  more  nearly  with  our  modern  use  of 
colony^  as  meaning  any  foreign  settlement  or  emigration),  but 
also  as  the  first  (or  rather,  a  first)  city  of  that  part  (literally, 
the  part)  of  Macedonia.  This  description  has  been  variously 
explamed,  some  understanding  first  of  rank  or  dignity,  and 
others  of  local  situation,  i.  e.  the  first  to  which  Paul  came, 
Neapolis  being  then  regarded  either  as  a  Thracian  (not  a 
Macedonian)  city,  or  as  the  landing-place  or  harbour  of 
Philippi,  to  which  it  is  nearer  than  Seleucia  to  Antioch  (see 
above,  on  13,  4)  or  Ostia  to  Rome,  and  not  much  further  than 
Cenchrea  from  Corinth  (see  below,  on  18,  18),  or  even  than 
the  Piraeus  from  Athens.*  The  present  tense  {lohich  is  not 
which  vKis)  is  urged  in  favour  of  the  other  explanation  of  firsts 
as  meaning  first  in  rank  or  importance.  It  cannot,  however, 
mean  the  capital  of  Macedonia,  which  was  Thessalonica,  and 
the  word  part  or  p)ortio7i  cannot  naturally  signify  a  province 
or  division  of  the  Roman  Empire.  It  is  true  that  the  old 
kingdom  of  Philip  and  Alexander,  when  subdued  by  Paulus 
^mOius,  was  divided  into  four  provinces  or  districts  ;  but  the 
capitals  of  these  have  been  preserved  by  Livy,  and  that  of  the 
most  easterly  was  not  Philippi  but  Amphipolis.  (See  below, 
on  17,  1.)  Some  connect  first  with  colony^  'the  first  colony 
in  that  part  of  Macedonia,'  either  in  point  of  time,  or  dignity, 
or  local  situation,  i.  e.  the  first  colony  to  which  they  came. 
But  this  construction  is  forbidden  by  the  collocation  of  the 
sentence,  although  not  by  the  conjunction  ancl^  which  is  sup- 
plied in  the  translation.     All  these  interpretations  introduce 

Conybeare  aud  Howson,  vol.  i.  9.  310. 


110  ACTS   10,  IJ.  i:{. 

tlie  artic'lo  Ix'foroyfV.sY,  iIjohltIi  louiid  in  no  (Jrcek  mauuscript, 
tlie  only  rcadiiii^  extant  beinj^  sinij)!}'  (tt^k-Va;  ttoAis)  a  first  rity^ 
i.  e.  a  city  of  the  hii^licsl  rank,  as  ^\  e  mij^lit  say  a  Jirst-ddHS 
(or  afirst-rtite)  citi/^  not  in  relcrence  to  jxjlitical  arrangements, 
but  to  j)o|»uIatioM,  wealtli,  <fec.  The  same  e})ithet  (jirM)  is 
a)>i)lie(l,  on  coins  still  extant,  to  Pergamiis  and  Smyrna,  as 
well  as  to  E})hesus,  whicli  was  the  ])olitical  eaj)ital  of  Asia 
Proper.  (See  ])elow,  on  18,  19.  19,  1.)  The  fact  that  there 
are  no  such  coins  belonnin^  to  Pliilippi,  or  to  any  city  out  of 
Asia  iMinor,  only  renders  improbable  the  technical  and  formal, 
not  tlie  })oi»ular  descrii>tive  use  of  the  ex])ression  in  the  case 
before  us.  We  were  in  that  (literally,  this)  fit'/,  ahlding 
(literally,  spcmUncj ;  see  above,  on  12,  19.  14,  3.  28.  15,  35) 
certain  (i.  e.  so7ne)  days^  an  indefinite  expression,  but  most 
readily  suggesting  the  idea  of  a  short  time.  (See  above,  on 
9,  19.*  10,  48.    15,  36,  and  compare  8,  36.) 

13.  And  on  tlie  sabbath  we  went  out  of  the  city 
by  a  river  side,  wliere  prayer  Avas  wont  to  be  made  ; 
and  we  sat  down,  and  spake  unto  the  women  which 
resorted  (thither.) 

On  the  sabbath,  literally,  the  day  of  the  sabbaths,  the 
Aramaic  form  of  the  Hebrew  word  resembling  a  Greek  plural, 
and  being  often  so  inflected,  even  when  a  single  day  is  meant. 
(See  above,  on  13,  14.)  Out  of  the  city,  or  according  to  the 
oldest  manuscripts,  out  of  the  (jate.  The  Syriac  version  com- 
bines both  readings  {put  of  the  gate  of  the  city.)  By  a  river 
side,  literally,  along  a  river,  i.  e.  the  small  stream  flowing  near 
Philippi  into  the  Strymon,  whicli  is  several  miles  distant. 
Whrre  prayer  was  loont  to  be  made,  i.  e.  by  the  Jews  of 
Philil)pi,  whose  worship  may  have  been  excluded  from  the 
city  by  the  strict  laws  or  the  prejudices  of  a  Roman  colony; 
or  they  may  have  been  too  few  to  have  a  synagogue,  in  which 
ease  it  was  usual  to  have  a  place  of  prayer,  with  or  without  a 
building,  often  without  the  walls,  and  where  it  could  be  so 
arranged,  near  water,  probably  on  account  of  the  ablutions 
which  accompanied  the  Jewish  worship.  Thus  Tertullian 
speaks  in  one  place  of  the  Jews  as  praying  on  every  shore 
{jjcr  omne  litus),  and  in  another  of  their  sea-shore  prayers 
(orationes  litorales.)  From  this  usage  the  Hellenistic  word 
for  prayer  (Trpucnvxri)  acquired  a  local  sense,  being  sometimes 


ACTS   16,  13.  14.  Ill 

synonymous  with  synagogue^  and  sometimes  used  to  distin- 
guish the  minor  j^laces  of  worship  which  have  just  been  men- 
tioned. The  Latin  form  {2^roseucha)  is  thus  used  by  Juvenal. 
The  Greek  word  is  most  commonly  explained  so  here,  loJiere 
there  teas  ico7it  to  he  a  prayer-place  (or  house  of  prayer^  But 
the  very  same  phrase  is  employed  by  Philo  in  explaining  Avhat 
^  proseiicha  was  (viz.  a  place  where  j^i'ayer  was  wont  to  be 
made),  which  seems  to  determine  the  sense  here,  or  rather  to 
confirm  the  invariable  usage  of  the  word  in  the  New  Testa- 
ment, where  it  occurs  nearly  forty  times,  and  always  in  the 
sense  of  prayer.  The  verb  occurs  fifteen  times,  and  always 
elsewhere  in  the  sense  of  thinking  or  supposing.  (See  above, 
on  7,  25.  8,  20.  14,  19.)  Adhermg  to  this  constant  usage  of 
both  words  in  the  New  Testament,  the  simplest  version  is, 
ichere  prayer  was  supposed  to  he^  i.  e.  where  the  missionaries 
were  mformed  that  the  Jews  were  accustomed  to  assemble, 
or  still  more  probably,  where  they  saw  a  company  of  women 
gathered,  and  themselves  supposed  that  they  were  met  for 
prayer.  That  this  explanation  is  an  ancient  one,  appears  from 
the  various  reading  found  in  several  of  the  oldest  manuscripts, 
they  supposed  prayer  to  he.  But  although  this  is  the  most 
natural  interpretation,  and  the  one  most  in  accordance  with 
New  Testament  usage,  the  modern  interpreters  are  ahnost 
unanimous  in  preferring  the  secondary  sense  of  the  noun  {a 
place  of  prayer)  and  the  primary  or  classical  usage  of  the 
verb  {was  wont  or  teas  accustomed.)  The  mention  of  women 
only  has  been  variously  ex2)lained,  by  supposing  that  the  men 
were  inattentive,  or  came  later ;  or  that  there  were  no  male 
Jews  at  Philippi ;  or  that  the  men  and  women  prayed  apart, 
as  they  are  separated  in  the  synagogue.  But  here  again,  the 
simplest  supposition,  and  the  one  most  readily  suggested  by 
the  text  itseli',  is  that  Paul  and  his  associates,  seeing  a  com- 
pany of  women  there  upon  the  sabbath,  supposed  them  to  be 
met  for  prayer,  although  they  may  have  been  mistaken,  which 
agrees  well  with  the  usage  of  the  verb  in  this  book  (see 
above,  on  7,  25.  8,  20.  14,  19,  in  all  which  cases  it  suggests 
the  idea  of  a  false  impression  or  erroneous  judgment.)  On 
any  supposition,  it  is  worthy  of  remark  with  what  fidelity  Paul 
carried  out  his  plan  of  addressing  the  Jews  first,  and  through 
them  gaining  access  to  the  Gentiles.  (See  above,  on  13,  5. 
14.  46.    14,  1.) 

14.  And  a  certain  woman  named  Lydia,  a  seller 


112  ACTS    10,  14.  15. 

of  ])iiri)lc,  of  the  city  of  Thyatira,  wliicli  ^vorsllippcd 
God,  licarcl  (us) ;  whose  heart  the  Lord  opened,  that  she 
attended  unto  the  things  which  were  spoken  of  Paul. 

Lydia^  or  a  Lydlan^  as  the  name  originally  means,  and  as 
some  explain  it  here,  because  Thyatira  was  situated  on  the 
confines  of  Lydia  and  Mysia  in  Asia  Minor ;  but  named  a 
Li/dian.,  or  a  Lydian  hy  name^  would  be  a  very  unusual  ex- 
pression, and  we  know  that  I^ydla  was  in  common  use  among 
tlie  Greeks  and  Romans  as  a  proper  name.  It  may  indeed 
have  been  a  surname,  given  to  her  as  a  Lydian  by  the  stran- 
gers among  whom  she  dwelt.  Thyatira,  between  Pergamus 
and  Sardis,  was  famous  in  the  ancient  world  for  its  purple  dye, 
and  old  inscriptions  have  been  found  there  which  originated 
with  the  Dyers  {Bapheis)  as  a  craft  or  a  society.  The  purple 
colour,  so  extravagantly  valued  by  the  ancients,  included 
many  shades  or  thits,  from  rose-red  to  sea-green  or  blue. 
Lydia's  occupation  may  have  been  the  sale  of  the  dye  itself, 
procured  from  a  shell-lish  {purpura  murex)^  but  more  proba- 
bly was  that  of  cloth  or  clothes  dyed  with  it,  an  art  expressly 
mentioned  in  the  classics  as  practised  by  the  Lydian  women. 
She  seems  to  have  been  temporarily  residmg  at  Philippi  for 
this  purpose,  as  Luke  would  scarcely  have  named  Thyatira, 
merely  as  her  birth-place,  if  it  was  not  still  her  home.  Wor- 
shipping God^  i.  e.  the  true  God,  a  phrase  constantly  applied 
to  Gentiles  who  had  obtained  some  knowledge  of  the  Scrip- 
tures by  attendance  on  the  Jewish  worship  (see  above,  on 
13,  43.  50,  and  compare  10,  2.  V),  Avhether  proselytes,  i.  e. 
professed  converts  to  Judaism,  or  not.  The  technical  distinc- 
tion between  different  kinds  of  proselytes  is  probably  of  later 
date.  (See  above,  on  2,  10.  6,  5.  13,  43.)  Opened  her  heart 
fi.  e.  disposed  the  understanding  and  affections)  to  attend 
(apply  the  mind,  but  often  in  the  classics  ^vith  the  accessory 
notion  of  believing,  giving  credence)  to  the  (things)  spoken  of 
Paul  (not  concerning  or  about  liim,  as  the  phrase  would  mean 
in  modern  English,  but  by  him),  or  the  things  which  Paul 
spake. 

15.  And  when  she  was  baptized,  and  her  house- 
hold, she  besought  (us),  saying.  If  ye  have  judged  me 
to  be  faithful  to  the  Lord,  come  into  my  house,  and 
abide  (there).    And  she  constrained  us. 


ACTS   16,  15.  16.  113 

Whe7i  she  icas  baptized,  not  necessarily  at  this  first  meet- 
ing, but  rather,  as  this  phrase  would  seem  to  intimate,  after 
an  interval.  In  the  former  case,  the  natural  exj^ression  would 
have  been,  she  icas  baptized,  whereas  the  idea  now  suggested 
is,  that  the  Lord  opened  her  heart  at  once,  and  then  when  she 
was  afterwards  baptized,  &c.  He?'  household,  Ht.  hoicse,  sup- 
posed by  some  to  mean  her  family,  by  others  her  assistants  in 
her  business.  Both  being  mere  conjectures,  and  entirely  com- 
patible Avith  one  another,  there  is  nothing  in  the  text  to  decide 
the  controverted  question,  w^hether  children  were  baptized  on 
this  occasion.  Both  parties  reason  in  a  circle  from  foregone 
conclusions ;  one  contending  that  as  infants  are  incapable  of 
faith,  there  either  were  none,  or  they  were  excluded  from  the 
ordinance ;  the  other,  that  as  households  include  children,  we 
have  no  right  to  except  them  from  the  general  statement. 
The  real  strength  of  the  latter  argument  lies  not  in  any  one 
case,  but  in  the  r^eated  mention  of  whole  houses  as  baptized. 
(See  above,  on  10,  2.  48.  11,  14,  and  below,  on  v.  33.)  The 
whole  dispute,  however,  rests  on  grounds  entirely  independent 
of  these  cases,  and  every  reader  will  interj^ret  these  according 
to  his  views  of  those.  He  who  believes  m  the  perpetuity  of 
the  patriarchal  covenant,  Avith  a  change  in  the  accompanying 
seal,  vnll  need  no  proof  that  children  were  baptized  with  their 
parents  upon  such  occasions ;  whereas,  he  whose  very  defini- 
tion of  the  ordinance  excludes  children,  will  of  course  deny 
their  actual  reception  of  it  in  all  given  cases.  She  besought, 
entreated,  or  invited  (see  above,  on  8,  31.  9,  38.  13,  42)  ;  2is 
is  supplied  by  the  translators.  If  ye  have  judged  is  commonly 
explained  to  mean,  since  ye  have  done  so,  i.  e.  by  baptizing  me 
(see  above,  on  4,  9.)  Faithful  to  the  Lord  (Jesus  Christ),  or 
rather  a  believer  in  him  (see  above,  on  v.  1,  and  on  10,  45.) 
Entering  iyito  my  house,  stay  (or  lodge)  there,  i.  e.  during 
their  visit  to  Philippi.  Abide,  at  least  in  modern  English, 
is  too  strong,  as  it  suggests  the  idea  of  permanent  residence. 
Constrained,  or  forced,  i.  e.  by  urgent  importunity,  as  in 
Luke  24,  29,  and  often  in  the  classics.  Us,  i.  e.  Paul's  whole 
company,  including  the  historian. 

16.  And  it  came  to  pass,  as  we  went  to  prayer,  a 
certain  damsel  possessed  with  a  spirit  of  divination  met 
us,  which  brought  her  masters  much  gain  by  sooth- 
saying. 


114  ACTS   IG,  IG.  17. 

It  happened^  at  a  time  still  later,  as  tlie  words  seem  natu- 
rally to  suLTi^est,  though  some  have  strans^ely  uinlerstood  tlieiii 
to  mean,  on  the  same  (h\y,  alter  baptizin*^  Lydia  and  her 
liousehold,  but  before  they  had  gone  into  the  j)roseueha. 
Still  more  improbable  is  it  that  lie  liere  goes  baek  to  relate 
what  had  hai)})ened  on  their  way  to  the  river-side.  The  natu- 
ral impression  made  by  the  whole  eontext  is,  that  Paul  and 
his  comj)any  took  up  their  residence  at  the  house  of  Lydia,  as 
re(] nested  by  her,  and  there  formed  a  church  or  congregation 
of  disciples,  and  that  on  their  way  to  worship  ujion  some  oc- 
casion not  ])articularly  specified,  it  came  to  2)ass^  &c.  As  we 
2ce?it,  literally,  we  going^  a  Greek  verb  not  denoting  simj^le  en- 
trance, but  a  walk  or  journey  of  some  length  (see  above,  on 
T.  V,  and  on  1,  10.  11.25.  8,  26.  3G.  39.  9,3.  10,20.  12,17.) 
A  certain  damsel^  girl,  young  woman,  commonly  applied  to 
servants  (see  above,  on  12,  13),  and  perhaps  denoting  here  a 
slave.  Possessed  witli^  literally,  having,  f>r  possessing.  A 
spirit  of  divination^  or  as  the  margin  reads,  of  Python.  In 
the  Greek  mythology  this  was  the  name  of  a  serpent  which 
guarded  an  oracle  on  mount  Parnassus  and  was  slain  by 
Apollo,  thence  called  Pythius,  as  being  himself  the  god  of 
divination.  That  she  was  not,  as  some  suppose,  a  mere  ven- 
triloquist or  sheer  impostor,  nor  a  mere  somnambulist  or  luna- 
tic, but  a  demoniac  (see  above,  on  5,  IG),  is  clear  from 
Paul's  address  to  her  (see  below,  on  v.  18.)  Brought.,  literal- 
ly, }4elded  or  afforded.  Masters,  joint-owners  or  employers, 
such  partnerships  in  valuable  slaves  being  not  unusual  in 
ancient  times.  /Soothsaying,  divining,  telling  fortunes,  by  the 
aid  of  the  spirit  which  possessed  her. 

17.  The  same  followed  Paul  and  us,  and  cried,  say- 
ing, These  men  are  the  seiTants  of  the  most  hicjh  God, 
which  shew  unto  us  the  way  of  salvation. 

The  same,  literally,  this  (woman),  i.  e.  the  one  just  described. 
Followed,  literally,  following  down,  dogging  or  pursuing. 
Paul  and  us,  i.  e.  Silas,  Timothy,  and  Luke,  who  therefore 
uses  the  first  person.  Cried,  not  once  but  often,  as  suggested 
by  the  form  of  the  Greek  verb  and  expressly  stated  in  the 
next  verse.  &hew,  literally,  tell,  declare,  announce,  proclaim. 
(See  above,  on  4,  2.  13,  5.  38.  15,  36.)  These  expressions  she 
had  probably  heard  used  by  Paul  and  Silas  in  their  j^reaching 
and  now  repeated,  either  without  knowing  what  they  meant. 


ACTS  16,  17.  18.  115 

or  in  a  sort  of  scornM  irony,  or  as  an  involuntary  testimony 
to  the  truth,  hke  that  borne  to  the  Sonship  and  Messiahship 
of  Jesus  by  the  demons  whom  he  dispossessed,  (See  Mark  1, 
8.  5,  7.  Luke  4,  34.  8,  28.)  There  is  no  need,  therefore,  of 
supposing  any  particular  motive  on  the  woman's  part,  such  as 
a  desire  to  conciliate  the  strangers,  or  to  increase  her  masters' 
profits,  or  her  ovna  fame  as  a  prophetess.  Some  have  even 
imagined  that  she  was  impelled  by  a  desire  of  salvation,  and 
that  this  was  gratified.     But  see  below,  upon  the  next  verse. 

18.  And  this  did  she  many  days  ;  but  Paul,  being 
grieved,  turned  and  said  to  the  spirit,  I  command  thee 
in  the  name  of  Jesus  Clirist  to  come  out  of  her.  And 
he  came  out  the  same  hour. 

Many  days^  literally,  for  many  days^  the  omission  of  the 
preposition  being  allowed  both  by  Greek  and  English  usage. 
(See  above,  on  1,  3.)  Grieved^  or  more  exactly,  loearied^  worn 
out,  out  of  patience,  from  the  frequent  repetition  of  the  same 
annoyance  (see  above,  on  4,  9,)  The  common  version,  borrowed 
fi'om  the  Vulgate  (dolens),  seems  to  favour  the  idea,  enter- 
tained by  some,  that  Paul  was  not  ofiended  at  her  constant 
cries,  but  only  grieved  (Rhemish  version,  sorry)  that  she  was 
under  demoniacal  possession,  and  therefore,  instead  of  reprov- 
ing her,  expelled  the  demon.  But  this  is  equally  intelligible 
on  the  supposition  that,  although  he  was  displeased  or  vexed 
with  her  repeated  outcries,  he  considered  her  responsibility  as 
merged  in  that  of  the  demon  who  controlled  her  actions,  and 
whose  testimony,  even  to  the  truth,  especially  when  thus  ob- 
truded, Paul  rejected,  as  more  Hkely  to  impede  than  to  ad- 
vance his  work,  and  no  doubt  with  intentional  conformity  to 
Christ's  example  (Mark  1,  34.)  Turning^  i.  e.  towards  the 
woman,  who  was  following  them  through  the  street  as  usual. 
To  the  spirit^  present  in  her  and  acting  through  her,  a  suflScient 
proof  that,  in  the  view  of  the  Apostle,  it  was  not  a  case  of 
mere  disease,  somnambulism,  or  derangement,  but  of  actual 
possession  by  a  personal  sjm-it  (see  above,  on  5,  16.)  Com- 
mand^ or  order  peremptorily,  as  an  ofiicer  his  soldiers  (but 
see  above,  on  1.  4.)  In  the  name  of  Jesus  Christy  by  his  au- 
thority, and  as  his  repi^sentative.  Come  out  of  her,  withdraw 
the  preternatural  control  now  exercised,  and  cease  to  mfluence 
her  as  at  present.  The  same  hour,  or  as  the  same  phrase  is 
rendered  elsewhere  (Luke  2,  38),  that  instant.     The  word 


no  ACTS   10,  18.  10. 

translated  hour  is  more  comprehensive  than  its  Enirlish  derivar 
tive,  meaiiinix  ])ro]terly  a  seaHon  (of  the  year)  in  classical 
usaijje,  and  in  tliat  of  tlie  New  Testament  sometimes  a  whole 
day  (as  in  ^latt.  14,  15.  Mark  C,  35),  sometimes  any  short  time 
(as  in  Jolm  5,  35.  2  Cor.  7,  8),  sometimes  any  detinite  or  set 
time,  whether  lonc^  or  short  (as  in  John  4,  21.  Matt.  24,  42), 
but  most  frequently  a  definite  divisif)n  of  tlie  day,  correspond- 
ing to  our  use  o\' /loiir^  though  varying  in  length  according  to 
the  season.  All  that  is  here  intended  is,  that  the  miraculous 
eftect,  as  usual,  was  instantaneous.  (See  above,  on  3,  7.  5,  10. 
9,18.34.  13,  11.) 

19.  And  when  her  masters  saw  that  the  hope  of 
their  gains  Avas  gone,  they  caught  Paul  and  Silas,  and 
drew  (thein)  into  the  market-place  unto  the  iiilers — 

Her  masters^  owners,  or  employers  (see  above,  on  v.  16.) 
Seeing^  by  her  silence,  or  the  change  in  her  demeanour  at  the 
moment ;  or  perceiving  afterwards,  that  her  extraordinary  gift 
was  lost.  Gains^  in  the  plural,  is  derived  from  Tyndale  and 
Cranmer,  whereas  the  other  old  English  versions  give  it  more 
exactly  in  the  singular.  Tlie  hope  of  their  (jain^  or  their  hope 
of  gain ^  not  only  their  actual  immediate  profit,  but  their  pros- 
pect of  it  for  the  future,  ujion  which  they  may  have  been 
depending  for  subsistence.  Was  gone^  literally,  gone  out, 
with  obvious  allusion  to  the  use  of  the  same  word  in  the 
preceding  verse.  The  spirit  went  out,  and  their  hope  of  gain 
went  out  ^\i\^l  it.  Caught,  literally,  catching,  seizmg,  or  ar- 
resting, as  in  18, 17.  21,  30.  33,  though  the  Greek  verb  does 
not  always  imply  violence  (see  above,  on  9,  27,  and  below,  on 
17,  19.  23,19.)  Paul  and  JSilas  are  not  put  for  the  whole 
company,  but  specifically  mentioned  as  the  only  two  arrested, 
Timothy  and  Luke  having  probably  attracted  no  attention, 
from  their  silence  or  their  obvious  subordination  to  the  others. 
Drew  is  not  so  strong  a  word  as  that  employed  in  8,  3.  14,  19, 
being  sometimes  applied  to  the  drawing  of  a  sword  (Jolm  18, 
10),  or  of  a  net  (John  21,  G.  11),  or  of  men  by  moral,  spirit- 
ual influence  (Jolm  6,  44.  12,  32.)  The  market-jylace,  agora,* 
or  forffm,  the  chief  place  of  concourse  in  an  ancient  city  (com- 
pare Matt.  11,  IG.  20,3.  23,7.  Mark i),  56.  7,4),  sometimes 
in  the  centre,  sometimes  just  within  the  gate,  where  business 
was  transacted,  both  commercial  and  judicial.  Rulers,  a 
generic  tenn,  denoting  those  who  take  the  lead,  especially  in 


ACTS   16,  19-21.  117 

government,  and  rendered  more  specific  in  the  next  verse. 
(See  above,  on  3,  17.  4,  5.  8.  26.  7,  27.  35.  13,  27.  14,  5.) 

20.  And  brought  them  to  the  magistrates,  saymg, 

These  men,  being  Jews,  do  exceedingly  trouble  our 

city— 

Brought  (literally,  'bringing)^  i.  e.  formally  presenting  or 
arraigning,  as  distinguished  from  the  violent,  tumultuous  draw- 
ing, which  had  just  been  mentioned.  (For  a  very  different 
use  of  the  same  verb  as  a  nautical  term,  see  below,  on  27,  27.) 
Magistrates^  literally,  geiierals^  or  leaders  of  an  army,  but 
transferred  in  military  governments  or  those  of  a  military 
origin,  to  civil  rulers  of  a  certain  rank.  By  the  Greek  histori- 
ans of  Rome,  it  is  used  as  an  equivalent  to  Prcetores^  a  title 
which  (as  Cicero  informs  us)  was  affected  by  colonial  and  pro- 
vincial rulers.  Philippi,  as  a  Roman  colony  (see  above,  on  v. 
12),  was  no  doubt  organized  in  imitation  of  the  great  metro- 
polis, with  its  Duumviri  or  miniature  Consuls,  who  are  proba- 
bly the  persons  here  intended,  not  as  a  distinct  class  from  the 
rulers  of  v.  19,  but  as  a  more  exact  specification  of  that  vague 
description.  They  drew  them  to  the  forum,  as  the  place 
where  the  magistrates  or  rulers  usually  sat,  and  actually 
brought  them  up  before  the  Duumviri  or  Praetors  whom  they 
found  there.  The  real  ground  of  the  original  disturbance  is 
entirely  suppressed,  and  one  of  a  more  j^ublic  nature  substi- 
tuted ;  just  as  Christ  himself  was  condemned  by  the  Sanhe- 
drim as  a  blasphemer,  and  then  accused  by  them  to  Pilate  as 
a  traitor  and  a  rebel.  (See  Luke  22,  66-71.  23, 1.  John  18,  19. 
19,  12.)  Exceedingly  trouble  is  in  Greek  an  emphatic  com- 
pound, strictly  meaning  to  oiit-trouhle^  or  to  trouble  out^  i.  e. 
to  drive  out  of  the  regular  and  normal  state  by  stirring  up  dis- 
turbance. "  Bei7ig  Jews  to  begin  with,"  as  an  Enghsh  writer 
somewhat  quaintly  phrases  it ;  but  this  agrees  better  with  the 
English  than  the  Greek  collocation  of  the  sentence,  m  which 
the  phrase  {being  Jeics)  comes  after  the  chief  accusation.  It 
is,  however,  no  doubt  mtroduced  as  an  additional  or  aggra- 
vating circumstance,  intended  to  excite  the  national  antipathy 
of  the  Roman  colonists.  As  if  he  had  said,  '  who,  by  the  bye, 
are  Jews,  and  therefore  less  excusable  for  .this  intrusion.' 

21.  And  teach  customs,  which  are  not  lawful  for  us 
to  receive,  neither  to  observe,  being  Romans. 


118  ACTS   IG,  21.  22. 

This  is  not  a  new  charge,  but  a  mere  specification  of  the 
one  in  the  i)rece(ling  verse,  exphiiuing  liow  tliese  Jews  dis- 
turbed the  city,  namely,  by  attempting  to  introduce  a  new 
religion.  Teach  is  precisely  the  same  word  that  is  translated 
sfiow  in  V.  17,  though  really  meaning  in  both  cases  to  an- 
nounce^ declare^  but  not  without  an  imi)lication  of  requirement 
and  authority,  like  that  suggested  by  the  \vovd  proclai7n,  from 
its  habitual  association  with,  the  acts  of  governments  or  rulers. 
Customs^  or  rather  institutions^  whether  established  by  law 
or  usage.  See  above,  on  6,  14.  15,  1,  where  the  term  is  ap- 
plied, both  in  the  singular  and  plural,  to  the  Law  of  Moses. 
This  is  also  the  sense  here,  as  the  I^hilippian  colonists  had 
probably  no  notion  of  the  diiference  between  Jews  and  Chris- 
tians. Are  not  lawful  gives  the  sense  but  not  the  form  of  the 
original,  in  which  the  construction  is  impersonal,  it  is  not  law- 
fiU^  or  still  more  strictly,  2^ossible,  but  in  a  moral,  not  a  physi- 
cal sense,  i.  e.  admissible,  right,  proper.  The  same  form 
occurs  above  in  8,  37,  and  the  participle  in  2,  29.  To  receive, 
admit,  or  adopt  in  theory.  To  observe  (literally,  do)  in  prac- 
tice. (For  a  similar  combination  of  icork  and  counsel,  see 
above,  on  5,  38.)  Bei7ig  Momans,  an  obvious  antithesis  to 
hei7ig  Jews  in  the  preceding  verse,  and  intended  as  a  double 
aggravation  of  the  charge,  that  Jews  should  dare  to  force 
their  own  religion  upon  Romans.  The  appeal  is  rather  to  the 
pride  of  race  or  national  connection  than  to  the  Roman  laws, 
which  allowed  the  exercise  of  different  religions,  but  forbade 
conversions  and  innovations  without  pubUc  sanction  and  au- 
thority. Maecenas  is  said  to  have  advised  Augustus  to  abide 
by  the  hereditary  worship,  and  make  others  do  the  same,  pro- 
hibiting all  novelties,  as  tending  necessarily  to  insubordination 
and  confusion.  It  was  this  Avorldly  policy,  rather  than  any 
bigoted  hostility,  with  wliich  Christianity  at  first  had  to  strug- 
gle in  the  Roman  Empire. 

22.  And  the  multitude  rose  up  together  against 
them ;  and  the  magistrates  rent  off  their  clothes,  and 
commanded  to  beat  (them). 

The  appeal  to  the  prejudices  of  the  Roman  population  was 
successful.  I'/ie  inultitude,  crowd,  mob,  or  rabble,  as  distin- 
guished from  the  magistrates  or  rulers,  before  whom  Paul  and 
Silas  were  arraigned.  Rose  tip  together,  not  with  one  another 
merely,  by  a  general  and  simultaneous  movement,  but  wdth 


ICTS   16,  22.  23.  119 

the  accusers,  in  conjunction  or  in  concert  with  them.  The 
charges,  prompted  by  the  selfish  wishes  or  resentments  of  the 
owners  of  the  slave,  were  now  effectually  seconded  by  the  ex- 
cited passions  of  the  populace.  The  first  clause  of  this  verse 
explains  the  second.  It  is  plain  that  the  rulers  were  unable 
or  unwillmg  to  resist  the  multitude,  and  therefore,  it  would 
seem,  without  even  the  form  of  a  judicial  process,  hastened  to 
inflict  a  painful  and  disgraceful  j^unishment  upon  the  strangers. 
Hent  off  their  clothes^  literally,  tore  around  (or  from  around) 
them  the  clothes^  not  their  own,  as  some  imagine,  which  would 
be  wholly  out  of  character  in  Romans,  but  those  of  Paul  and 
Silas.  Clothes^  not  their  outer  garments  merely,  as  the 
Greek  word  means  when  used  distinctively  (see  above,  on 
7,  58.  9,  39.  12,  8.  14,  14),  but  their  garments  generally,  as  it 
was  the  custom  to  inflict  this  punishment  upon  the  naked  back 
and  shoulders.  To  beat  them,  loith  rods^  as  the  original  word, 
from  its  very  etymology,  specifically  signifies.  (The  nearest 
equivalent  m  EngUsh  is  to  cane  them.)  This  is  one  of  the 
three  cases,  to  which  Paul  refers  in  2  Cor.  11,  25  ;  the  other 
two  are  not  on  record.  He  also  alludes  to  this  disgraceful 
punishment  in  1  Thess.  2,  2.  As  the  magistrates  commanded 
them  to  be  beaten  by  others,  some  suppose  them  to  have  also 
torn  off  their  clothes  by  proxy ;  but  as  this  is  not  expressed, 
they  may  have  performed  that  act  themselves,  in  order  to  con- 
vince the  mob  of  their  zeal  in  executing  its  commands,  and 
230ssibly  by  tliis  unlawful  violence  to  save  the  prisoners  from 
something  worse. 

23.  And  when  they  had  laid  many  stripes  upon 
them,  they  cast  (them)  into  prison,  charging  the  jailer 
to  keep  them  safely — 

Having  laid^  imposed,  inflicted,  by  the  hands  of  their 
officers  or  others,  whom  they  are  said  to  have  commanded  in 
V.  22.  Many  stripes^  strokes  or  blows,  there  being  no  such 
merciful  restriction  in  the  Roman  practice,  as  in  that  of  the 
Jews  (2  Cor.  11,  24),  or  rather  in  the  law  of  Moses  (Deut. 
25,  3.)  Cast  (or  threw)  them  does  not  necessarily  imply  lite- 
ral violence,  but  may  simply  mean  committed  them  to  prison, 
(See  below,  on  22,  4.  26,  10.)  But  considering  the  violent, 
tumultuary  character  of  the  whole  proceeding,  and  the  way 
in  which  the  magistrates  were  evidently  urged  on  by  the  peo- 
ple, the  word  may  be  strictly  understood  as  denoting,  not  only 


120  ACTS   IG,  23.  24. 

the  imprisonment  of  Paul  and  Silas,  l^it  tlic  harshness  M'itli 
whieli  it  was  elVeeted,  l)y  the  aujenls  of  the  magistrates,  if  not 
by  their  own  liands.  This  last,  thouc^h  not  a  necessary  su})po- 
sition,  agrees  well,  not  only  with  the  view  already  taken  of 
their  motives,  but  with  the  words  of  the  remaining  clause, 
which  seem  more  naturally  to  suggest  the  idea  of  ])ersonal  or 
oral  charge  than  that  of  a  mere  message  or  a  written  order. 
The  scene  tlius  presented  is  a  vivid  one,  but  not  without  its 
parallels  in  real  life  ;  the  magistrates,  unable  to  resist  the  mob, 
apparently  comj)lying  with  its  wishes,  but  really  providing  for 
the  safety  of  the  victims,  first  by  an  unjust  jnmishment,  and 
then  by  false  ini})risonment,  officiously  demanding  of  the  jailer 
more  than  usual  fidelity  and  strictness  in  the  execution  of  his 
trust ;  lor  these  words  cannot  mean  mere  ordinary  diligence 
or  care,  as  appears  from  the  whole  connection,  and  especially 
from  what  is  added  in  the  following  verse.  Safely^  surely,  or 
infallibly.     (See  above,  on  2,  36,  and  compare  Mark  14,  44.) 

24.  Who,  having  received  such  a  charge,  thrust 
them  into  the  inner  prison,  and  made  their  feet  fast  in 
the  stocks. 

The  jailer  (literally,  prison-guard  or  keeper)  is  not  here 
represented  as  exceeding  his  commission,  and  cruelly  aggra- 
vating the  condition  of  his  prisoners,  as  some  suppose,  by 
wanton  and  gratuitous  severities,  but  simply  as  obeying  the 
command  of  his  superiors,  which  is  therefore  here  repeat- 
ed, or  again  referred  to,  as  a  sort  of  explanation  or  apol- 
ogy for  his  proceedings.  Having  received  such  a  charge  (or 
peremptory  order),  what  was  there  left  but  to  obey  it?  Or 
the  sense  may  be  otherwise  expressed  in  this  way :  it  was  not 
from  any  cruelty  or  malice  upon  his  jjart,  but  because  he  had 
received  such  a  special  order  that  he  did  what  follows.  The 
slight  but  obvious  suggestion  of  this  extenuatmg  circumstance 
may  possibly  be  owing  to  the  fact  that  Avhen  the  history  was 
written  this  Philippian  jailer  was  an  eminent  disciple.  (See 
below,  on  vs.  33.  40.)  Thrust  is  precisely  the  same  verb  that 
is  translated  cast  in  the  jDreceding  verse,  and  admits  of  the 
same  wide  or  strict  interpretation.  TJie  inner  j^risofi  is  by 
some  understood  to  mean  a  subterranean  dungeon  ;  but  the 
phrase  necessarily  expresses  nothing  more  than  greater  dis- 
tance from  the  entrance,  and  as  a  consequence  of  this,  more 
security,  not  only  from  the  chances  of  escaj:)e,  but  also  from 


ACTS    16,   24-26.  121 

the  fury  of  the  mob.  3Iade  their  feet  fast,  literally,  safe, 
secure,  i?i  the  stocks,  literally,  into  (i.  e.  by  putting  them  into) 
the  wood,  log,  or  block,  an  instrument  employed  in  ancient 
times,  not  only  for  safe-keeping,  but  for  punishment,  the 
limbs  being  stretched  as  well  as  fastened.  This  implement  of 
torture  (caRed  m  Latin  nervus)  was  sometimes  more  and  some- 
times less  complex  in  structure,  which  accounts  for  the  various 
descriptions  given  by  the  ancient  writers. 

25.  And  at  midnight  Paul  and  Silas  prayed,  and 
sang  praises  unto  God,  and  the  prisoners  heard  them. 

At,  about,  or  towards.  (See  above,  on  12,  1,  and  below, 
on  19,  23.  27,  27.)  Praying,  hymned  (or  sang  to)  God, 
seems  to  express,  not  two  distmct  acts,  as  in  the  English  ver- 
sion, but  the  single  act  of  Ip'ical  worship,  or  prapng  (i.  e. 
worshipping  or  calling  upon  God)  by  singing  or  chanting, 
perhaps  one  or  more  of  the  many  passages  m  the  Book  of 
Psalms  pecuharly  adapted  and  intended  for  the  use  of  prison- 
ers and  others  under  persecution.  Or  the  reference  may  be 
to  similar  expressions  of  religious  feeling,  spontaneously  sug- 
gested by  their  circumstances,  or  by  a  special  divine  mfluence, 
but  not  to  metrical,  much  less  to  rhymed  hymns,  and  to  arti- 
ficial melodies,  with  which  we  now  associate  the  term,  but 
which  are  usages  of  later  date.  This  psalmody  of  Paul  and 
Silas  showed  their  confidence  in  God  and  their  superiority  to 
human  spite  and  violence.  The  diiference  m  this  respect  be- 
tween their  case  and  that  of  Peter,  as  described  in  12,  6, 
shows  that  the  one  account  has  not,  as  some  pretend,  been 
copied  from  the  other,  but  that  each  is  independently  authen- 
tic and  original.  That  two  such  imprisonments  and  two  such 
liberations  should  have  taken  place,  is  less  improbable  and 
strange,  than  that  God  should  have  thus  interposed  in  one  case 
only.  Heard  them  should  rather  be  loere  listening  to  them, 
the  imperfect  tense  suggesting  the  idea  of  continued  action. 
That  Luke  may  have  received  an  accoimt  of  what  took  place 
in  the  prison  from  one  of  these  ear-witnesses,  is  not  impossible, 
though  quite  unnecessary  to  account  for  his  minute  description. 

26.  And  suddenly  there  was  a  great  earthquake,  so 
that  the  foundations  of  the  prison  were  shaken  :  and 
immediately  all  the  doors  were  opened,  and  every  one's 
Lands  were  loosed. 

VOL.  TT,    -6 


122  ACTS    IG,  20.  27. 

There  was  (bcf^an  to  be,  took  place,  or  happencfl)  a  great 
earthquake^  strictly  a  commotion,  shaking,  once  translated 
temjKut  (Matt.  8,  24),  but  always  elsewhere  used  in  the  spe- 
cific sense  of  earthquake.  Imniediatehj^  at  once,  simultane- 
ously, and  not  successively,  as  when  they  were  opened  by  the 
liands  of  men.  All  the  doors,  not  only  the  external  entrance, 
but  the  intermediate  ones  conducting  to  the  "  inner  prison.'* 
(See  above,  on  v.  24.)  JEvery  o?ie^s,  in  Greek  a  plural  form, 
of  all.  Bands,  i.  e.  fetters,  chains,  or  other  means  used  to 
confine  the  limbs.  Loosed,  relaxed,  let  go,  also  used  as  a 
nautical  term  (see  below,  on  27,  40),  and  in  a  metaphorical  or 
moral  sense  (Eph.  6,  9.  Heb.  13,  3.)  Some  understand  it  here 
as  denoting  mere  relaxation  or  diminished  pressure  ;  but  the 
context  seems  to  indicate  the  stronger  sense  of  total  liberation 
from  constraint  (but  see  below,  upon  the  next  verse.) 

27.  And  the  keeper  of  the  prison  awaking  out  of 
his  sleep,  and  seeing  the  prison  doors  open,  he  drew 
out  his  sword,  and  would  have  killed  himself,  supposing 
that  the  prisoners  had  been  fled. 

Becoming  sleepless  or  aicake  (I^ttvos.)  Seeing,  either  from 
the  place  where  he  was  lying,  or  more  probably,  on  rising  and 
passing  through  the  several  wards  or  subdivisions  of  the 
prison,  which  he  found  all  open,  or  more  exactly  opened,  i.  e. 
just  opened,  implying  that  they  had  been  shut  and  locked  as 
usual.  (See  above,  on  7,  56.)  Having  drawn  a  sword,  per- 
haps one  that  happened  to  be  near  him,  but  more  probably 
the  one  which  he  habitually  wore,  it  may  be  even  in  his  sleep, 
or  which  he  seized  as  soon  as  he  awoke.  There  can  be  little 
doubt  that  the  keeper  of  this  prison  in  a  military  colony  of 
Rome  (see  above,  on  v.  1)  was  himself  a  Roman  soldier,  or  at 
least  subjected  to  the  Roman  discipline.  His  very  title  (see 
above,  on  v.  23)  seems  indicative  of  military  service.  Would 
have  killed,  or  more  exactly,  icas  {just)  about  to  kill,  or  on 
the  point  of  despatching  (making  aAvay  with)  himself.  (For 
the  usage  of  the  two  verbs,  see  above,  on  3,  3.  5,  35.  11,  28. 
12,  6.  13,  34,  and  on  2,  23.  5,  33.  36.  7,  28.  9,  23.  24.  29. 
10,  39.  12,  2.  13,  28.)  Self-destruction  was  considered  by 
the  Romans  as  not  only  lawful,  but  a  duty  or  a  virtue  under 
certain  circumstances.  Cato's  suicide  was  celebrated  as  a 
heroic  act,  and  by  a  singular  historical  coincidence,  this  very 


ACTS   16,  27.  28.  123 

city  of  Philippi,  or  its  neiglibourhood,  had  been  signalized, 
within  a  hundred  years,  not  only  by  the  great  defeat  of  Bru- 
tus and  Cassius  (see  above,  on  v.  l),  but  by  the  suicide  of 
both,  and  by  a  sort  of  wholesale  selt-destruction  on  the  part 
of  their  adherents  who  had  been  proscribed  by  Octavian  and 
Anthony.  There  is  something  rather  providential  than  foitui- 
tous  in  this  rescue  of  a  virtual  self-murderer  on  a  spot  which 
had  been  consecrated,  as  it  were,  to  suicide  by  such  examples. 
Supposing  the  prisoners  to  have  escaped^  and  considering  him- 
self liable,  according  to  the  rigorous  requirements  of  the  Ro- 
man law  or  disciphne,  to  suffer  in  their  stead.  This  penalty, 
including  the  disgrace  of  having  forfeited  his  trust,  and  liter- 
ally slept  upon  his  post,  which  could  not  have  been  justified 
to  his  superiors,  or  even  to  liimself,  by  any  allegation  of  a 
miracle,  seemed  worse,  at  least  to  the  excited  feelings  of  this 
heathen  jailer,  than  any  thing  to  be  expected  in  a  future  state ; 
a  delusion  which  might  seem  incredible,  but  for  the  daily 
proofs  of  its  existence  in  our  own  times,  and  amidst  the  clear- 
est Hght  of  Christianity. 

28.  But  Paul  cried  with  a  loud  voice,  saying,  Do 
thyself  no  harm,  for  we  are  all  here. 

Crie4i  called,  or  as  the  verb  itself  originally  means,  raised 
his  voice,  which  is  then  separately  expressed,  with  a  loud  (lit- 
erally, a  greai)  voice.  (See  above,  on  7,  57.  60.  8,  7.  14,  10.) 
Harm^  literally  evil^  which  may  perhaps  suggest  the  ideas 
both  of  bodily  violence  and  moral  wrong.  As  if  he  had  said, 
'  Neither  hurt  thy  body  nor  sin  against  thy  soul.'  We  are  all 
here^  i.  e.  all  the  prisoners,  not  only  Paul  and  Silas,  but  those 
who  were  confined  before  them,  and  who  were  described  in 
V.  25  as  listening  to  the  prayers  and  praises  of  the  two  new 
comers.  This  seems  to  imply,  that  if  not  in  the  same  apart- 
ment, i.  e.  the  inner  prison  (see  above,  on  v.  23),  they  were 
near  at  hand,  and  that  Paul  could  therefore  see  them  to  be 
still  there  when  he  spoke ;  although  he  may,  with  equal  prob- 
ability, be  understood  as  making  this  assertion  on  direct  divine 
authority.  The  fact  itself,  that  all  the  prisoners  remained, 
without  embracing  the  occasion  of  escape,  is  supposed  by 
some  to  prove  that  their  chains  were  only  loosened,  not  en- 
tirely removed  (see  above,  on  v.  27),  while  others  more  cor- 
rectly refer  it  to  a  special  divine  influence,  or  to  the  natural 
effect  of  certain  physical  j^henomena,  such  as  storms,  echpses^ 


124  ACTS    IC,  28-80. 

earthquakes  iiiul  the  hke,  iji  generating  a  rehgious  awe,  even 
where  there  is  notliing  properly  miraculous.  If  prisoners, 
even  in  such  cases,  might  forego  the  opportunity  of  liber- 
ation, how  much  more  credible  is  such  forbearance  or  neglect 
in  this  case,  where  the  circumstances  were  so  evidently  pre- 
ternatura!,  and  where  the  supposition  of  a  special  divine  influ- 
ence upon  their  minds,  although  not  requisite,  is  so  admissible. 

29.  Then  he  called  for  a  hght,  and  sprang  in,  and 
came  tremblmg,  and  fell  down  before  Paul  and  Silas, 

Having  asked  for  (or  demanded)  is  the  active  form  of  the 
verb  used  in  3,  2.'  14.  7,  4G.  9,  2.  12,  20.  13,  21.  28.  A 
light,  literally,  lights^  which  may  either  be  a  generic  plural 
simply  equivalent  in  meaning  to  the  singular,  or  really  denote 
a  plurality  of  lamps  or  torches,  brought  by  different  attend- 
ants and  from  diflerent  apartments  of  the  prison.  Sprang  in 
is  by  some  understood  to  mean  that  he  leaped  doicn  into  the 
subterranean  dungeon,  with  which  they  identify  the  "  inner 
prison"  of  v.  23.  But  it  probably  denotes  nothing  more  than 
his  abrupt  and  hurried  entrance  into  the  ward  or  cell  where 
Paul  and  Silas  were  confined.  Came  tremhling  introduces  an 
idea  not  expressed  in  the  original,  which  strictly  means,  her 
coming  tremulous^  i.  e.  begmning  to  tremble,  as  a  natural  ex- 
ternal sign  of  fear.  The  very  same  phrase  is  translated  else- 
where by  the  one  word  trembled,  and  almost  the  same  by 
quake.  (See  above,  on  7,  32,  and  compare  Heb.  12,  21.)  Fell 
down  before,  in  Greek  a  very  strong  expression,  meaning  fell 
to  or  against,  conveying  the  idea  of  a  passive  or  powerless 
rather  than  an  active  and  deliberate  prostration.  It  is  usually 
rendered  as  it  is  here  (see  Luke  8,  28.  47.  Mark,  3,  11.  5,  33^, 
but  once  fell  at  (Mark  7,  25),  once  fell  down  at  (Luke  3,  8), 
and  once,  in  reference  to  a  tempest,  beat  upon  (Matt.  7,  25, 
the  only  place  where  it  is  not  applied  to  persons.)  •  It  here 
expresses,  in  the  strongest  and  most  vivid  form,  the  terror 
and  despair  of  the  awakened  jailer,  and  the  awe  with  which 
he  looked  upon  the  two  men  whom  he  had  so  recently  com- 
mitted to  the  closest  and  most  rigorous  confinement. 

30.  And  brought  them  out,  and  said,   Su's,  what 
must  I  do  to  be  saved  ? 

Brought  out,  literally,  leading  forth  (or  forward),  not 


ACTS   16,  30-33.  125 

from  the  house  into  the  street  or  open  air,  but  from  the 
"inner"  to  the  "outer  prison,"  which  was  no  doubt  a  more 
spacious,  light,  and  airy  pLace.  This  was,  therefore,  of  itself 
an  act  of  deference,  if  not  of  kindness,  which  prepares  the  way 
for  what  subsequeiitly  passed  between  them.  Sirs  is  not  the 
word  so  rendered  m  7,  26.  14,  15,  and  in  many  other  places 
Men,  which  is  its  proper  meanmg  (see  above,  on  1,  11.  16. 
2,  14.  22.  29.  37.  3,  12.  5,  35.  7,  2.  13,  15.  26.  15,  7.  13), 
but  the  word  translated  3Iasters  in  vs.  16.  19,  and  used 
in  Greek,  as  that  word  is  in  English,  to  express  respect  and 
courtesy,  especially  to  strangers.  What  must  I  do,  or  re- 
tainmg  the  original  impersonal  construction,  lohat  is  it  neces- 
sary for  me  to  do,  a  stronger  and  more  definite  expression, 
though  substantially  equivalent  to  that  used  in  2,  37  {what 
shall  loe  do  f)  and  there  explained.  It  is  rendered  still  more 
pointed  and  explicit  by  the  additional  words,  that  I  may  be 
saved  ?  This  does  not  mean  delivered  from  the  wrath  of  his 
superiors,  which  he  had  not  mcurred,  as  the  prisoners  were  all 
sate,  and  from  which  Paul  and  Silas  could  not  be  expected  to 
protect  him,  or  even  to  advise  him  how  to  save  himself  ISTor 
does  it  mean  dehvered  from  the  anger  of  the  gods,  by  whom 
these  strangers  seemed  to  be  protected,  and  who  might  there- 
fore be  expected  to  avenge  their  Vv'rongs.  If  this  had  been 
his  meaning,  it  vs^ould  have  been  otherwise  expressed,  and  not 
in  terms  appropriated  in  this  history  and  throughout  the  I'^J'ew 
Testament  to  the  expression  of  a  wholly  different  idea.  Nor 
would  the  Apostles  have  replied  to  such  a  question  as  they 
did,  miless  we  adopt  the  forced  hypothesis,  that  he  inquired 
in  one  sense  and  they  ansv\^ered  in  another.  The  only  natural 
and  satisfactory  mterpretation  is  the  obvious  and  common  one, 
that  saved  is  here  used  in  its  highest  and  most  comprehensive 
sense,  that  of  deliverance  from  sin  and  ruin,  guilt  and  punish- 
ment, the  wrath  of  God  and  everlasting  exclusion  from  his 
presence.  The  assertion  that  a  heathen  could  not  seek  salva- 
tion in  this  sense,  is  an  absurdity,  refuted  by  the  case  of  every 
Gentile  convert ;  and  that  this  person  in  particular  had  heard 
of  the  new  doctrine,  and  had  even  heard  it  preached  by  Paul 
and  Silas,  is  decidedly  more  probable  than  that  he  had  not. 

31-33.  And  they  said,  Believe  on  tlie  Lord  Jesus 
Christ,  and  thou  shalt  be  saved,  and  thy  house.  And 
they  spake  unto  him  the  word  of  the  Lord,  and  to  all 


126  ACTS   IG,  :31-3;J. 

tliat  were  in  his  liouse.  And  he  took  them  the  same 
lioiir  of  the  night,  and  washed  (their)  stripes  ;  and  was 
baptized,  he  and  all  his,  straightway. 

This  answer,  though  entirely  different  in  fonn  from  that 
of  Peter  to  tlie  same  inquiry  on  the  day  of  Pentecost  (see 
above,  on  2,  38),  is  perfectly  harmonious  in  substance,  saving 
faith  and  evangelical  repentance  being  inseparable  in  experi- 
ence, and  mutually  implying  one  another.  Bai)tism,  although 
not  included  in  Paul's  answer,  as  it  is  in  Peter's,  was  actually 
administered  in  either  case.  Thou  and  tJiy  house  {or  house- 
holil^  see  above,  on  v.  15),  does  not  mean  that  they  were  to  be 
saved  by  his  faith,  but  by  faith  hi  the  same  Saviour.  Before 
receiving  them  as  converts  or  disciples,  Paul  and  Silas  now  in- 
structed them  more  fully  in  the  doctrine  of  Christ,  or  the  word 
of  the  Lord  (see  above,  on  8,  25.  13,  48.  49.  15,  35.  36.) 
h<pake  (or  talked)  may  here  denote  a  more  collocpual  instruc- 
tion than  in  other  cases  (see  above,  on  vs.  6.  13. 14,  and  on  4, 
1.17.31.5,20.40.6,10.8,25.  9,29.  10,44.  11,19.20.  13, 
42.  46.  14,  1.  9.  25) ;  but  the  difference,  if  real,  is  suggested  by 
the  context.  All  those^  or  all  the  (2)ersons)  being  in  his  house 
or  dwelling,  which  may  include  his  family  and  all  dependent 
on  him.  Taking  thern^  the  same  word  that  is  used  above  in 
15,  39,  where  it  evidently  means  taking  away  as  well  as  taking 
along  or  with  one.  As  Barnabas  there  leaves  the  company 
of  Paul  and  takes  Mark  with  him,  so  here  the  jailer  takes 
Paul  and  Silas  from  the  society  of  their  fellow-prisoners  into 
that  of  his  own  household.  The  same  how\  literally,  in  that 
{very)  hour^  late  and  unseasonable  as  it  was  (see  above,  on  v. 
18.)  IVashed  their  stripes^  literally,  froni  the  strij)es,  i.  e. 
from  the  blood  or  wounds  occasioned  by  them.  The  Greek 
verb  (Aovoj)  usually  means  to  bathe  or  wash  the  body,  as  an- 
other (I't-Toj)  does  to  wash  the  face,  hands,  or  feet  (see  Matt. 
6,  17.  Mark  7,  3.  John  13,  5) ;  but  the  former  does  not  neces- 
sarily imply  a  greater  cpiantity  of  water,  or  require  the  suppo- 
sition of  a  cistern  or  a  swimming  bath.  Even  granting  Chry- 
sostom's  suggestion,  therefore,  that  the  washing  was  reciprocal, 
he  cleansing  them  and  they  baptizing  him,  perhaps  in  the  same 
water,  nothing  follows  as  to  his  immersion,  since  both  ablutions 
may  have  been  performed  at  the  mouth  of  a  deep  well,  or  even 
with  a  bowl  of  water  brought  in  for  the  purpose.  Here  again, 
the  narrative  proves  nothing  by  itself^  but  will  always  be  in- 
terpreted according  to  the  previous  conclusions  of  the  reader. 


ACTS    16,  31-34.  127 

He  who  regards  immersion  as  the  essence  of  the  rite,  will  of 
course  assume  the  one  wherever  the  other  is  mentioned ;  he 
who  does  not  will  find  it  hard  to  believe  that  the  jailer 
of  Philippi  and  his  household  were  immersed  at  midnight 
{straighttcay^  on  the  spot,  or  at  the  moment,  see  above,  on  v. 
26.  3,  7.  5,  10.  9,  18.  12,  33.  13,  11),  either  inside  or  outside 
of  the  prison.  The  same  thing  may  be  said,  mutandis  mxtta- 
tis^  of  the  phrase  all  his.  He  who  considers  infants  as  exclud- 
ed from  this  ordinance  by  its  very  nature,  will  of  course  ex- 
clude them  from  the  all  here  mentioned ;  he  who  regards  them 
as  entitled  to  it  by  the  stipulations  of  a  divine  covenant  will 
j  ust  as  naturally  give  the  word  its  widest  apj^lication.  What 
is  most  important  is  to  settle  this  disputed  question  upon  other 
grounds  and  higher  principles,  and  then  explain  these  histori- 
cal details  accordingly. 

34.  And  when  he  liad  brouglit  them  into  his  house, 
he  set  meat  before  them,  and  rejoiced,  beheving  in  God 
with  all  his  house. 

Leading  (or  having  led)  them  up  into  his  house^  which 
was  probably  above  the  j^rison,  or  perhaj^s  the  upper  part  of 
the  same  building.  He  set  meat  before  them  is  in  Greek  he 
set  a  table^  placed  a  table  near  (or  by  them),  a  natural  expres- 
sion in  all  languages  for  giving  food,  and  more  especially  for 
furnishing  a  regular  repast  or  meal.  There  is  no  need,  there- 
fore, of  supposing  an  allusion  to  the  moveable  tables  of  the 
East,  or  of  the  Greeks  and  Romans  in  the  age  of  the  apostles. 
That  this  was  a  communion  or  a  love-feast,  although  not  a 
necessary  supposition,  agrees  well  with  the  customary  combi- 
nation, in  the  early  church,  of  social  intercourse  and  sacra- 
mental services.  (See  above,  on  2,  42.  46.)  JRejoiced^  exulted, 
a  peculiar  Hellenistic  verb,  not  found  in  classic  Greek  (see 
above,  on  2,  26.)  With  all  his  house^  in  Greek  an  adverb, 
used  to  signify  what  men  do  with  their  whole  families  or 
households,  not  excepting  children,  whom  none  j^erhaps  would 
here  exclude,  as  they  are  capable  of  joy,  if  not  of  baptism. 
But  their  comprehension  m  the  phrase  here  used  requires  still 
stronger  proof  that  they  are  not  so  comprehended  in  the 
equally  wide  terms  of  vs.  31  and  32  above.  That  there  were 
no  children,  may  be  easily  assumed  in  one  case,  but  is  highly 
improbable  in  many.  Believing  (or  more  exactly,  having  he- 
lieved  or  trusted)  in  God^  i.  e.  in  his  mercy  for  salvation. 


128  ACTS   10,  3-4-37. 

Tliis  may  denote  mere  sefjuence  or  succession,  that  after  Ii'is 
conversion  he  was  joyful,  hut  more  i)rohahly  assitrns  the  cause 
or  reason  of  liis  joy,  to  wit,  tliat  he  had  now  beUeved.  (See 
above,  on  2,  41.  40.  8,  8.   13,  52.   15,  3.) 

35.  3G.  And  wlicn  it  was  day,  the  magistrates  sent 
the  Serjeants,  saying,  Let  those  men  go.  And  the 
keeper  of  the  prison  told  this  saying  to  Paul,  The  ma- 
gistrates have  sent  to  let  you  go  ;  now  therefore  depart, 
and  go  in  peace. 

Day  Jiaving  corne^  hegmi,  or  da\\Tied.  The  magistrates. 
commanders,  duumviri,  or  prtetors  (see  above,  on  vs.  20.  22.) 
JSerJea7its,  Hterally,  rod-bearers^  the  ministerial  officers  of  the 
colonial  rulers,  corresponding  to  the  lictors  of  the  Roman 
consuls.  (Wiclif  translates  it  by  the  homely  English  catc/i- 
2)oles.)  Those  men  is  hardly  a  contemptuous  expression,  being 
the  only  one  that  could  well  have  been  used,  if  the  magistrates, 
as  seems  most  likely,  did  not  know  their  names.  Let  go^  re- 
lease, dismiss,  the  j^roper  term  for  a  judicial  discharge  (see 
above,  on  3,  13.  4,  21.  23.  5,  40),  or  any  formal  and  official 
dismission  (see  above,  on  13,  3.  15,  30.  33.)  Whether  this 
proceeding  was  intended  by  the  rulers  from  the  first,  or  occa- 
sioned by  a  change  of  mind  on  better  information,  or  extorted 
by  the  earthquake  and  their  superstitious  fears,  can  only  be 
determined  by  conjecture.  T'old^  announced,  reported,  as  in 
4,23.  5,22.25.  11,13.  12,14.17.  15,27.  He  would  natu- 
rally look  upon  this  order  as  a  happy  deliverance  for  his 
prisoners  as  well  as  for  himself,  and  expected  them  no  doubt 
to  accept  it  thankfully,  as  an  unexpected  condescension  on  the 
part  of  his  superiors.  JSI'ow  therefore^  so  then,  or  accordingly, 
since  such  an  opportunity  of  quietly  withdrawing  is  aflbrded 
you.  Depart^  literally,  going  out.,  not  only  from  the  jail  but 
from  the  city.  Go.,  go  away,  depart,  or  journey.  In  peace 
may  mean  the  same  as  ^cith  peace  in  15,  33,  that  is,  Mith  the 
blessing  or  good  wishes  of  those  left  behind.  But  in  this  con- 
nection, it  suggests  the  somewhat  diflerent  though  not  incom- 
patible idea  of  withdrawing  quietly,  without  disturbance. 

37.  But  Paul  said  unto  them,  They  have  beaten  us 
openly  uncondemned,  being  Romans,  and  have  cast 


ACTS   16,  37.  129 

(us)  into  prison  ;  and  now  do  they  thrust  us  out  privi- 
ly ?  Nay  verily,  but  let  them  come  themselves  and 
fetch  us  out. 

Unto  them^  the  messengers,  who  therefore  seem  to  have 
been  present  when  the  jailer  told  their  errand,  miless  we  sup- 
pose that  Paul's  answer  was  communicated  through  him,  which 
appears  less  probable.  They  have  beaten^  literally,  having 
Jiayed  or  skinned  us,  a  strong  expression  often  used  in  the 
jSTew  Testament  for  the  severest  kind  of  scourging.  (See 
above,  on  5,  40,  and  below,  on  22,  19.)  This  is  the  first  ag- 
gravating circumstance  of  which  Paul  here  complains.  Openly^ 
publicly,  before  the  people  (see  above,  on  5,  18,  and  below,  on 
18,  28.  20,  20.)  This,  as  addmg  to  the  ignominy  of  their 
treatment,  was  a  second  aggravation.  Uncondemnned  is  a 
third,  which  does  not  mean  that  they  were  tried  and  found 
not  guilty,  but  that  they  were  not  tried  at  all  and  could  not 
therefore  be  condemned,  a  statement  very  similar  to  one  of 
Cicero's,  in  charging  Verres  with  a  like  violation  of  the  rights 
of  others.  Being  Homans  (literally,  Itoman  men)  is  the 
fourth  and  highest  aggravation  which  he  mentions  of  their 
false  imprisonment,  itself  a  gross  injustice,  if  committed  against 
any  one,  without  authority  of  law,  but  fearfully  enhanced  in 
Roman  eyes  by  its  commission  agamst  Roman  citizens.  This 
does  not  mean  natives  or  mhabitants  of  Rome,  nor  even  of 
Italy,  for  Paul  was  neither.  Nor  does  it  mean  merely  subjects 
of  the  empire,  for  this  was  no  distinction.  But  it  means  the 
honorary  civitas  or  citizenship,  granted  as  a  special  favour  or 
reward  to  certain  individuals  or  families,  entitling  them  to 
many  of  the  same  immunities  and  positive  advantages  enjoyed 
by  native  Romans,  and  among  the  rest  to  absolute  exemption 
from  imprisonment  and  corporal  punishment,  except  as  the 
result  of  a  judicial  process.  This  sanctity  of  the  person  had 
become  a  part  of  their  religion,  and  any  violation  of  it  was  es- 
teemed a  sacrilege.  The  ahnost  fanatical  extreme  to  which 
this  feeling  had  been  carried  is  exemplified  in  Cicero's  orations 
against  Verres,  one  of  whose  offences  was  a  violation  of  this 
privilege,  which  the  orator  describes  as  being  known  and 
reverenced  not  only  throughout  the  em23ire  but  among  barba- 
rians, so  that  the  simple  words,  "  I  am  a  Roman  citizen,"  had 
hitherto  sufficed  as  a  protection  anywhere.  All  this  illustrates 
the  effect  produced  by  Paul's  disclosure  of  his  civic  rights,  as 
described  in  the  next  verse.     But  why  was  this  disclosure  not 

VOL.  II — G* 


130  ACTS    IG,  37. 

inado  sooner,  so  as  to  1)R*\  cut  both  scoiirf^inGj  and  iinprison- 
nient  ?  Somo  say,  l^ecausc  he  was  not  questioneil  and  liad  no 
oj>j)ortnnity  of  pnttini,^  in  liis  ehiim  ;  but  we  iind  liini,  on  a  sub- 
sequent occasion,  uru^ing  it  without  cliallenuje  or  interrocjation 
(see  below,  on  22,  25.)  Anotlier  explanation  is  that  he  was 
not  heard  in  the  tumult,  or  knew  that  he  would  not  be  heard 
and  therefore  remained  silent.  But  it  was  in  such  critical 
emerixencies  that  Cicero  describes  the  three  talismanic  words 
(Rv)n<(nii8  civis  sum)  as  instantly  disarming  the  most  lawless 
violence ;  and  these  words,  or  their  Greek  equivalents,  might 
C(,n-tainly  have  reached  some  ears  amidst  the  riot  at  Philipiji. 
The  only  remaining  supposition  seems  to  be,  that  l*aul  inten- 
tionally suifered  his  own  rights  and  person  to  be  outraged,  in 
order  to  secure  a  greater  good  than  mere  exemption  from  dis- 
grace and  suffering,  not  only  by  admonishing  the  magistrates 
to  shun  a  rei)etition  of  their  error,  but  l)y  so  departing  from 
Philippi  as  to  leave  the  infant  church  there  under  the  protec- 
tion of  the  laAvs  and  in  possession  of  the  popular  respect.  As 
to  the  origin  of  Paul's  civic  rights,  we  only  know  that  he  pos- 
sessed them  by  hereditary  right  (see  below,  on  22,  20),  not  as 
a  citizen  of  Tarsus,  for  although  that  city  was  a  free  one,  i.  e. 
allowed  to  govern  itself,  as  a  reward  for  public  services,  this 
did  not  protect  Paul  from  the  punishment  of  scourging  on  a 
subsequent  occasion  (compare  21,  39  with  22,  24),  till  he  had 
besides  declared  himself  a  Roman  by  hereditary  right  (22,  29), 
i.  e.  most  probably  in  recompense  of  services  rendered  by  his 
father,  or  some  other  ancestor,  to  one  or  more  of  the  contend- 
ing parties  in  the  civil  wars.  The  same  thing  may  have  been 
true  in  the  case  of  Silas,  who  had  a  Roman  name  (Silvanus) 
as  well  as  Paul ;  but  some  suppose  that  he  is  here  included  in 
the  general  description,  just  as  Barnabas  and  Paul  are  called 
Apostles  (see  above,  on  14,  4.  14.)  A?id  now^  after  all  this 
public  injury  and  insult.  Do  they  thrust  us  (literally,  cast  us) 
out,  the  converse  of  the  term  used  in  vs.  23.  24,  and  like  it 
necessarily  suggesting  the  idea  of  some  force  or  violence,  to 
wit,  that  of  freeing  them  or  sending  them  away  against  their 
will,  :it  least  in  point  of  time  and  maimer.  The  clause  may 
also  be  affirmatively  rendered,  they  are  thrusting  us  out  (or 
driving  us  away) ;  but  the  interrogative  construction  has  a 
stronger  tone  of  indignation  and  expostulation.  It  also  agrees 
better  with  the  next  clause,  in  which  Paul  seems  to  answer 
his  ov,-n  question.  Xay  verily,  if  closely  rendered,  would  be 
no,  for,  an  elliptical  expression  wholly  foreign  from  our  idiom, 


ACTS   16,  37-39.  131 

but  which  may  thus  be  amplified,  no  (they  shall  not  do  so), 
for  (\ve  will  not  submit  to  it),  hut  let  them  come^  &c.  The  ori- 
ginal construction  of  the  last  clause  is,  coining  let  them  fetch 
us  out^  or  lead  us  forth,  another  compound  form  of  the  verb 
used  above  in  v.  30.  Two  thmgs  have  always  been  admired 
in  this  verse ;  Paul's  condensed  and  pointed  statement  of  the 
case,  m  which  it  has  been  said  that  every  word  is  full  of 
meaning;  and  the  moral  courage,  calm  decision,  and  sound 
judgment,  which  he  showed  in  the  assertion  of  his  legal  rights, 
precisely  when  it  was  most  likely  to  be  useful  to  himself  and 
others.  This  is  enough  to  show  how  far  he  was  from  putting 
a  fanatical  or  rigorous  interjjretation  on  our  Saviour's  princi- 
ple of  non-resistance  (Matt.  5,  39.  Luke  6,  29),  which,  like 
many  other  precepts  in  the  same  discourse,  teaches  what  we 
should  be  wilUng  to  endure  in  an  extreme  case,  but  without 
abolishing  our  right  and  duty  to  determine  when  that  case 
occurs.  Thus  Paul  obeyed  it,  both  in  letter  and  in  spirit,  by 
submitting  to  maltreatment  and  by  afterwards  resenting  it,  as 
either  of  these  courses  seemed  most  likely  to  do  good  to  men 
and  honour  to  God. 

38.  39.  And  the  Serjeants  told  these  words  unto 
the  magistrates,  and  they  feared,  when  they  heard  that 
they  were  Romans.  And  they  came  and  besought 
them,  and  brought  (them)  out,  and  desh^ed  (them)  to 
depart  out  of  the  city. 

Told^  the  same  verb  that  is  elsewhere  rendered  rehearsed 
(14,  27),  and  declared  (15,  4),  but  m  all  these  cases  has  the 
more  specific  sense,  reported^  carried  back,  implymg  previous 
departure  or  communication.  Feared^  or  adhering  to  the  pas- 
sive form  of  the  original,  loere  frightened^  or  afraid^  which  is 
itself  a  passive  participle,  although  now  used  only  as  an  ad- 
jective. When  they  heard^  having  heard,  or  hearing.  That 
they  were^  literally,  that  they  are^  the  present  tense,  in  this  as 
in  many  other  cases,  calling  up  the  scene  before  the  reader's 
mind  as  actually  passing.  (See  above,  on  7,  25.)  Came  and 
(literally,  coming)  besought^  invited,  or  exhorted  (see  above, 
on  vs.  9.  15) ;  but  the  strongest  sense  is  here  the  most  appro- 
priate. What  they  besought  them  to  do  is  stated  in  the  last 
clause.  And  brought  (literally,  bringing,  or  having  brought) 
them  oitt^  i.  e.  out  of  the  prison  or  the  jailer's  house,  which 


132  ACTS    10,  39.  40. 

wore  probaMy  tlie  samo  (see  above,  on  v.  37.)  Desired^ 
literally,  asArt/,  inqiiire«l,  but  in  Ilcllenistic  Greek  also  niean- 
in<i:  to  ask  a  favour,  or  inquire  whctiier  one  will  do  it,  which 
au:rees  exactly  with  the  usage  of  the  corresj)ondiniJC  word  in 
Enjzlish.  (See  above,  on  3,  3.  10,  48.)  Depart  out  is  in  Greek 
sinii>ly  f/o  out,  as  in  v.  3G  above.  This  was  not  intended  as  an 
insult,  but  as  a  precautionary  measure  to  ensure  their  safety 
and  the  public  peace. 

40.  And  they  went  out  of  the  prison,  and  entered 
into  (the  lioiisc  of)  Lydia  :  and  when  they  had  seen  the 
brethren,  they  comforted  them,  and  departed. 

Even  in  complying  with  this  natural  request,  Paul  and  Silas 
seem  to  have  avoided  all  appearance  of  timidity  or  haste,  for 
which  indeed  they  had  a  double  motive;  first,  to  make  such 
an  impression  of  their  own  respectability  and  innocence,  as 
might  serve  to  neutralize  their  previous  maltreatment,  and 
prevent  its  repetition  in  the  case  of  the  disciples  whom  they 
left  behind ;  and  secondly,  to  part  from  these  disci])les  in  a 
suitable  and  edifying  manner.  This  they  did  by  deliberately 
going  from  the  prison  to  the  house  of  Lydia,  where  the  church 
had  been  originally  formed,  and  Avhere  it  was  accustomed  to 
assemble  (see  above,  on  v.  16.)  A}id  havi7i(/  seen  the  hrethren., 
no  doubt  gathered  for  the  purpose,  they  exhorted  them,  the 
more  specific  sense  of  consolation  being  really  included,  aiid 
departed,  went  out,  from  Philippi.  Such  was  the  first  organi- 
zation of  a  Christian  church  in  Europe,  of  which  we  have  any 
authentic  record,  that  of  Rome  resting  merely  on  a  vague  tra- 
dition, though  its  date  may  certainly  have  been  much  earlier, 
as  well  as  that  of  many  others,  founded  by  the  foreign  converts 
on  the  day  of  Pentecost,  who  afterwards  returned  to  their  re- 
spective homes.  It  is  remarkable,  however,  that  of  such  or- 
ganizations there  is  no  memorial  in  Scripture,  while  the  nar- 
rative before  us  leaves  the  natural  impression,  that  the  one 
which  it  records,  if  not  really  the  first  in  time,  was  designed 
to  hold  the  first  place  in  the  memory  of  men,  as  the  earUest 
fruits  of  Aj^ostolical  labour  in  the  territory  settled  by  the  sons 
of  Japhet.  Another  claim  to  this  preeminence  is  founded  on 
the  singular  aftection  which  the  great  Apostle  cherished 
towards  this  people,  and  which  still  ajjpears  as  fresh  as  ever  in 
his  short  epistle  to  the  church  of  the  Philippiaus,  between 
which  and  the  narrative  before  us  there  are  many  cross  fights 


ACTS   16,  40.  133 

of  reciprocal  elucidation.  A  peculiar  mark  of  bis  attachment 
was  his  breaking  or  suspending  bis  own  rule  of  self-support 
among  the  Gentiles,  by  accepting  contributions  from  this 
church  when  he  refused  them  from  all  others.  (See  Phil.  4, 
10-16.  2  Cor.  11,  7-12.)  As  the  subjects  of  the  verbs  hi  this 
verse,  and  the  whole  preceding  context,  must  be  Paul  and 
Silas,  they  alone  are  here  expressly  said  to  have  departed. 
This  does  not  forbid  the  supposition  that  both  Timothy  and 
Luke  went  with  them,  and  in  17,  14,  we  find  the  former  with 
them  at  Berea;  but  the  use  of  the  first  person,  which  is  com- 
monly regarded  as  the  token  of  Luke's  presence,  does  not  re- 
appear imtil  the  close  of  Paul's  next  European  mission  (see 
above,  on  v.  10,  and  below,  on  20,  5.)  This,  although  not 
conclusive  e^ddence,  creates  a  strong  presumption  that  Paul  left 
him  at  Philippi,  either  to  attend  to  his  own  business,  or  more 
probably  to  nurse  and  train  the  infant  church,  which  may  have 
owed  to  him,  as  a  chosen  instrument  in  God's  hand,  that  early 
advancement  in  the  spiritual  life  which  Paul  so  thankfully  ac- 
knowledges long  after.     (See  Phil.  1,  3-5.) 


CHAPTEE    XYH. 

The  account  is  still  continued  of  Paul's  apostolical  and 
missionary  labours  in  the  two  great  provinces  of  Greece, 
Macedonia  and  Achaia.  He  passes  through  Amphipolis  and 
Apollonia  to  Thessalonica  (1.)  He  preaches  there  with  great 
success  (2-4.)  The  Jews  raise  a  persecution  (5-9.)  The 
same  thmgs  happen  at  Berea  (10-13.)  Paul,  leaving  Silas 
and  Timothy  behind,  removes  to  Athens  (14-15.)  He 
preaches  in  the  synagogue  and  in  the  market  (16-18.)  He 
is  brought  to  the  Areopagus  and  requested  to  gratify  the 
curiosity  of  the  Athenians  (19-21.)  Taking  occasion  from  an 
altar  to  an  unknown  God,  he  teaches  them  that  the  Creator  can- 
not be  confined  to  temples  or  in  need  of  human  care  (22-25.) 
He  is  himself  the  source  of  all  existence,  and  the  common 
lather  of  all  nations,  whose  history  is  ordered  by  his  provi- 
dence, with  a  view  to  his  own  glory  (26-27.)  As  the  father 
of  the  human  race,  he  is  dishonoured  by  the  use  of  images  to 
represent  liini  (28-29.)       This  practice  he  has  hitherto  en- 


134  ACTS   17,  1.  2. 

dured,  but  now  forbids  and  will  inexorably  judc^c,  thrl5ugh 
Christ  wlioni  hv  has  raised  from  tlu;  dead  (:m-:U.)  At  this 
point  his  audience  refuse  to  liear  liini  further,  and  he  leaves 
them,  but  not  without  having  gained  some  converts,  two  of 
•whom  are  named  (:}2-:34.) 

1 .  Now  when  they  had  passed  through  AmphipoUs 
and  Apollonia,  they  came  to  Thessalonica,  where  was  a 
synagogue  of  the  Jews. 

The  history  of  the  Macedonian  mission  is  continued  with- 
out interruption.  Ilacbig  made  their  way  (or  journeyed) 
throvyh  Arirplii polls  and  Apollonia^  it  would  seem  without 
stop])ing,  probably  because  there  were  no  Jews,  or  at  least  no 
synagogues,  in  those  two  cities.  AmjyhqjoUs^  an  Athenian 
colony,  tamous  in  the  history  of  Greece,  almost  surrounded  by 
the  river  Strymon,  a  circumstance  indicated  by  its  name.  It 
was  above  thirty  miles  west  of  Philippi ;  Apollonia  as  many 
miles  still  further  west ;  Thessalonica  about  as  far,  still  in  the 
same  direction.  When  Paulus  ^milius,  the  Roman  con- 
queror of  Macedonia,  divided  it  into  four  provinces  or  districts, 
Amphipolis  was  the  chief  town  of  the  first,  and  Thessalonica 
of  the  second.  When  all  Greece  was  after^vards  diWded  into 
two  great  provinces,  Macedonia  and  Achaia,  Thessalonica  was 
the  capital  of  the  former.  It  was  anciently  called  Thermae, 
but  Cassander,  who  rebuilt  and  fortified  it,  named  it  in  honour 
of  his  wife,  the  sister  of  Alexander  the  Great,  who  had  her- 
self been  so  named  by  her  father  Philip  in  commemoration  of 
a  great  Thessalian  victory.  The  liiie  situation  of  the  town  at 
the  head  of  the  Thermaic  gulr"  and  on  the  great  Egnatian 
road  from  Italy  to  Asia,  gave  it  early  importance,  both  com- 
mercial and  political,  which  it  has  ever  since  retained  ;  being 
still  one  of  the  most  flourishing  cities  of  the  Turkish  Empire, 
under  the  abbreviated  name  of  Salonica  or  Saloniki.  A  syna- 
gogue^ or  more  exactly,  the  synagogue^  i.  e.  the  well-known  or 
famous  synagogue ;  or  still  more  probably,  the  only  one  to 
which  they  had  yet  come  in  Macedonia.  The  Jews  appear  to 
have  been  always  numerous  in  this  place,  and  at  present  con- 
stitute a  large  proportion  of  the  population. 

2.  And  Paul,  as  his  manner  was,  went  in  unto 
them,  and  three  sabbath  days  reasoned  with  them  out 
of  the  Scriptm-es — 


ACTS   17,  2.  3.  135 

Accordi7ig  to  the  custom  (or  ichat  was  customary)  to  Paul., 
he  loent  in^  &c.  A  similar  practice  of  our  Saviour  is  expressed 
in  the  same  manner,  Luke  4,  16.  Paul  was  so  far  from  having 
ceased  his  efforts  to  convert  the  Jews,  that  he  still  began  with 
these  wherever  he  went.  (See  above,  on  13,  46.)  This  also 
afforded  him  the  best  means  of  access  to  serious  and  inquiring 
Gentiles.  JJx)on  (or  for)  three  sahbaths.,  which  imphes  a  stay- 
there  of  at  least  two  weeks,  but  without  forbidding  the  sup- 
position of  a  much  longer  one,  which  some  prefer,  as  more  in 
keeping  with  the  statements  and  allusions  in  the  two  ej^istles 
to  the  Thessalonians,  presupposing  a  longer  residence  and  a 
more  intimate  acquaintance  with  the  people.  Some,  however, 
think  a  residence  of  two  or  three  weeks  quite  sufficient  to  ac- 
count for  all  that  is  there  said ;  while  others  arbitrarily  refer 
it  to  a  later  visit.  Measoned,,  or  discoursed  argumentatively, 
either  in  the  way  of  dialogue,  which  is  the  primary  meaning 
of  the  Greek  verb  (see  above,  on  1,  19.  2,  6.  8),  or  in  that  of 
formal  and  continuous  discourse.  Out  of  {ov  from)  the  Scrii^ 
tures.,  as  the  source  and  starting-point  of  all  his  teachings. 
Some  connect  this  with  what  follows,  out  of  the  Scriptures 
Oldening.,  &c.  But  although  the  division  of  the  verses  is  with- 
out authority,  it  seems  here  to  assume  the  true  construction. 

3.  Opening  and  alleging,  that  Christ  must  needs 
have  suffered,  and  risen  again  from  the  dead  ;  and  that 
this  Jesus,  whom  I  preach  unto  you,  is  Christ. 

Opening.,  in  Greek  an  emphatic  compoimding,  opening  out 
or  through^  i.  e.  completely  opening  or  explaming.  The  same 
word  is  elsewhere  applied  by  Luke  to  the  Scriptures  them- 
selves as  the  subject  of  instruction  (Luke  24,  32),  and  also  to 
the  mmds  of  those  mstructed  (Luke  24,  45.)  Alleging.,  or 
pyropoundlng^  setting  forth,  as  in  Matt.  13,  24.  31.  (For  other 
senses  of  the  same  verb,  see  above,  on  14,  23.  16,  34.)  The 
distinction  here  is  variously  supposed  to  be  that  between  par- 
ticular and  general  instruction,  or  between  sjTithetical  and 
analytical  ratiocination,  but  is  more  probably  between  eluci- 
dation or  solution  of  difficulties,  and  the  authoritative  propo- 
sition of  things  to  be  believed.  It  was  necessary^  made  so  by 
the  divine  purpose  as  revealed  m  the  Old  Testament.  For 
the  Christ  (the  Messiah  there  predicted)  to  suffer  (and  espe- 
cially to  die,  see  above,  on  1,  3)  as  a  sacrifice  for  sin,  a  doc- 
trine which  the  Jews  had  \qvj  commonly  lost  sight  of.     And 


13G  ACTS   17,  :J.  4. 

to  rise  from  the  dead,  as  tlio  n|»jK)int('(l  test  of  his  divine  lep^.i- 
tion,  and  a  necessary  j)roof  that  liis  ^reat  work  was  accom- 
plished. Afid  (hat  this  (sulVerinij:  an<l  rising  Messiali  foretold 
by  the  proj)hets)  is  (no  otlier  than)  the  Jesus  Christ  trhorn  I 
announce  to  you.  Tlie  usual  construction  (this  Jesus  is  the 
Christ)  is  not  so  natural  or  easy ;  and  the  sense  which  it 
affords,  tliouixh  good,  is  less  comj)lete  and  less  aj)propriate  in 
this  connection.  We  learn  froin  tliis  verse,  that  the  two  great 
doctrines  ])reached  by  Paul  at  Thessalonica  were  tliose  of  a 
suffering  ^Messiah  and  of  his  identity  with  Jesus  of  Nazareth. 

4.  And  some  of  them  believed,  and  consorted  with 
Paul  and  Silas,  and  of  the  devout  Greeks  a  great  mul- 
titude, and  of  the  chief  women  not  a  few. 

Tlie  immediate  success  of  liis  preaching  appears  to  have  been 
great.  jSome  of  them,  i.  e.  of  the  Jews  and  Proselytes  at  Thes- 
salonica. Relieved,  literally,  icere  j^ersuaded  (or  convinced)  of 
the  truth  of  Christianity.  This  inward  conviction  was  fol- 
lowed by  a  corresponding  outward  profession  or  admission  to 
the  church.  Consorted  icith  (or  more  exactly,  icere  allotted 
to)  Paul  and  Silas,  by  divine  grace,  as  their  portion,  or  tlie 
fruit  of  their  ministry.  The  effect  thus  produced  upon  the 
Jews  extended  also  to  the  Proselytes,  as  the  writer  adds  dis- 
tinctly in  the  last  clause.  A?id  (re,  as  well  as)  of  the  worshijy- 
2ying  Greeks,  i.  e.  Gentiles  (so  called  .because  Greek  was  now 
the  general  language)  who  worshipped  in  the  synagogue,  or 
worshipped  the  true  God,  wiiether  professed  converts  to  the 
Jewish  liiith  or  not.  (See  above,  on  13,  43.  50.  16,  14.)  A 
(jreat  (liteially,  much)  7nultitude,  an  indefinite  but  strong  ex- 
l)ression,  showing  in  a  general  but  strikmg  way  the  extent  of 
the  effect  produced  by  the  lii'st  preaching  of  the  Gospel  in  the 
capital  of  Macedonia.  And  {xf^y  also,  or  as  well  as)  of  the  first 
women,  i.  e.  first  in  rank  and  social  position.  (See  below,  on 
V.  12,  and  above,  on  13,  50.)  The  reference  is  still,  as  it  would 
seem,  to  the  Jewesses  and  female  Proselytes,  through  whom, 
however,  the  Apostle,  no  doubt,  obtained  access  to  the  Gen- 
tile population,  out  of  which  the  church  at  Thessalonica  seems 
to  have  been  chiefly  gathered.  (See  1  Thess.  1,  0.  2,  14.  4,  5.) 
We  liave  here  indeed  recorded  only  the  beginning  and  the 
end  of  Paul's  Thessalonian  ministry.  In  liis  two  epistles  to  the 
claucli  there,  M-e  have  a  more  particular  account  both  of  the 
method  and  the  spirit   of  that  ministry,  as  well  as  of  Paul's 


ACTS  IV,  4.5.6.  137 

self-denying  labours  to  support  himself  and  his  companions. 
(See  above,  on  16,  40,  and  below,  on  20,  34,  and  compare 
1  Thess.  1,  5.    2,  1-11.    2  Thess.  3,  7-10.) 

5.  But  the  Jews  whicli  believed  not,  moved  witli 
envy,  took  unto  them  certain  lewd  fellows  of  the  baser 
sort,  and  gathered  a  company,  and  set  all  the  city  on 
an  uproar,  and  assaulted  the  house  of  Jason,  and  sought 
to  bring  them  out  to  the  people. 

Unbelieving  (and  disobedient),  see  above,  on  14,  2.  Moved 
icith  envy^  as  in  7,  9,  answers  to  a  single  word  in  Greek,  and 
that  an  active  participle,  envying  or  being  jealous^  i.  e.  of  the 
influence  exerted  by  the  strangers.  (See  above,  on  5,  17. 
13,  45.)  Taking  to  (themselves),  into  their  company  and 
councils.  Certain  fellows^  literally,  some  men.  Lewd^  or  more 
generally,  icicked^  or  as  the  word  is  sometimes  used  in  such 
connections  by  the  classical  writers,  mean.,  loio,  referring  di- 
rectly to  their  social  staudmg,  but  by  necessary  imphcation  to 
their  moral  character.  This  is  perhaps  the  sense  expressed  by 
our  -version,  of  the  base?'  soi%  or  this  may  correspond  to 
another  word  in  the  original  strictly  meaninj^  of  the  market^ 
or  belonging  to  the  forum,  but  familiarly  applied  to  idlers  who 
frequented  pubUc  places,  without  employment  or  respecta- 
bility. Almost  the  same  terms  are  combined  by  Aristophanes 
to  describe  a  person  of  the  same  class  in  his  own  times.  Gath- 
ered a  company.,  or  rather,  made  a  mob  (or  riot))  Set  all  the 
city  on  an  uproar.,  literally,  disturbed  the  city.  Assaulted., 
literally,  standing  over,  coming  suddenly  upon,  the  actual  at- 
tack being  certainly  implied,  if  not  expressed.  (See  above,  on 
4,  1.  6,  12.  12,  7.)  Jason^  the  Greek  name  borne  by  a  Jew- 
ish resident,  perhaps  corresponding  to  the  Hebrew  Joshua  (or 
Jesus,  see  above,  on  7,  45.)  It  is  here  imphed,  and  afterwards 
affirmed,  that  Paul  was  lodged  or  entertained  by  this  man, 
possibly  because  he  was  of  the  same  trade  and  could  give  him 
work,  as  Aquila  did  in  Corinth.  (See  below,  on  18,  3.)  To 
the  people,  not  the  mob,  but  into  the  assembly,  or  the^  people 
in  their  corporate  capacity,  Thessalonica  bemg  a  free  city,  like 
Tarsus,  and  not  a  R  oman  colony  nke  Philippi.  (See  above,  on 
12,  22.    16,  1.  37.) 

G.  And  when  they  found  them  not,  they  drew  Ja- 


138  ACTS   17,  G.  7. 

son  and  cortnin  brethren  unto  the  rulers  of  the  city, 
cryinp:,  TIu^sc  that  have  tunicd  the  world  upside  down 
are  come  hitlicr  also — 

Kot  Jiudi/uj  than^  i.  c.  Paul  and  liis  companions,  as  in  the 
preceding  verse.  Dreio^  violently  dragged,  the  same  verb 
that  is  used  above  in  8,  3.  14,  19.  Certain  brethren^  some 
disci) )les  or  believers,  converts  to  Christianity  since  Paul's 
arrival.  liukrs  of  the  citi/,  in  Greek  one  compound  word, 
Politdrchs^  the  proj)er  designation  of  the  elective  magistrates 
of  this  free  city,  as  distinguished  from  the  Praitors  or  Duum- 
viri ((TTpuTT/yot)  of  a  Roman  colony.  (See  above,  on  16,  20.) 
Luke's  unstudied  but  exact  precision  in  the  use  of  these  official 
titles  has  been  justly  urged  as  a  strong  incidental  j)roof  of 
authenticity.  A  further  confirmation  of  Ids  accuracy  is  afford- 
ed l)y  an  ancient  arch  still  standing  at  Thessalonica,  inscribed 
with  the  names  of  seven  PoUtarchs^  three  of  which,  by  a  curi- 
ous coincidence,  are  also  the  names  of  three  Macedonians  else- 
where mentioned  as  Paul's  travelling  companions,  viz.  Sopater, 
Gains,  and  Secundus.  (See  below,  on  20,  4.)  Cryuig^  shout- 
ing, or  bellowing,  a  word  suggestive  of  unusual  excitement 
and  confusion.  The  loorld^  the  inhabited  (earth),' the  Roman 
empire.  (See  above,  on  11,  28.)  Tamed  upside  doion^  else- 
where translated  made  an  uproar^  and  troubled.  (See  below, 
on  21,  38,  and  compare  Gal.  5,  12.)  It  is  a  verb  belonging  to 
the  later  Greek,  and  strictly  meaning  to  produce  a  state  of 
insurrection  or  rebellion,  and  thei-efore  very  nearly  corre- 
sponding to  revolutionize  in  modern  English.  The  idea  meant 
to  be  conveyed  is  evidently  that  of  social  disturbance  and  dis- 
organization ;  but  the  figure  of  turning  upside  down  is  not  in 
the  original.  (See  below,  on  v.  30,  where  a  similar  but  more 
objectionable  liberty  is  taken  by  the  common  version.)  These 
also  here  are  present^  implying  that  they  had  been  often  heard 
of  elsewhere,  which  indeed  is  altogether  natural,  considering 
how  long  the  Gosjjel  had  been  preached,  and  the  political  ten- 
dencies with  which  it  had  been  charged  from  the  beginning. 
(See  below,  u])()n  the  next  verse,  and  the  passages  there  cited.) 
The  Geneva  version  of  this  clause  is,  *'  these  are  they  which 
have  subverted  the  state  of  the  world,  and  here  they  are !  " 

7.  Whom  Jason  hath  received ;  and  these  all  do 
contrary  to  the  decrees  of  Cesar,  saymg  that  there  is 
another  king,  (one)  Jesus. 


ACTS  17,  1.  8.  9.  139 

Received  under  (his  roof  or  his  protection.)  Compare 
the  use  of  the  same  verb  in  Luke  10,  38.  19,  6.  James  2,  25, 
in  all  which  cases  it  is  rendered  by  the  simple  verb  received^ 
although  really  expessing  shelter  and  hospitable  entertainment. 
These  aU^  not  merely  Jason  and  his  guests,  but  the  whole  sect 
or  party  which  they  represent.  Z>o,  act,  practise,  as  distin- 
guished from  a  single  momentary  action.  The  decrees  of 
Gesar^  the  laws  or  edicts  (or  in  a  wider  sense,  the  sove- 
reignty and  government)  of  the  Roman  Emperors,  who  bore 
as  an  official  title  the  name  of  their  great  predecessor,  Julius 
Cesar.  It  properly  denoted  one  branch  of  the  noble  Julian 
race  or  family,  but  was  adopted  by  Augustus  and  his  succes- 
sors, even  after  the  race  had  ceased  to  reign,  until  Hadrian 
assigned  it  to  the  secondary  emperor  or  heir-apparent,  reserv- 
ing that  of  Augustus  for  the  actual  sovereign.  The  particular 
violation  of  the  imperial  rights  here  charged  was  the  procla- 
mation of  a  rival  sovereign.  The  word  king  {rex)  Avas  abjured 
by  the  Romans  after  the  expulsion  of  the  Tarquins,  so  that 
when  monarchical  institutions  were  restored  A\ith  greater 
pomp  and  power  than  ever,  the  name  assumed  was  really  a 
military  one  {imperator^  commander),  although  now  consid- 
ered higher  than  king  itself  Had  Luke  been  writing  in  Latin, 
the  use  of  the  word  king  would  have  been  contrary  to  usage, 
and  at  least  a  pretext  for  some  skeptical  misgivmg ;  but  the 
Greek  writers  constantly  applied  the  corresponding  Greek 
word  even  to  the  Roman  Emperors.  The  charge  itself  may 
be  regarded  either  as  a  Jewish  calumny,  like  that  alleged 
agamst  our  Lord  himself  (Matt.  27,  11. 12.  Mark  15,  2.  3.  Luke 
23,  2.  John  18,  33-37.  19,  12),  or  as  a  misconception  of  Paul's 
Messianic  doctrine,  which  appears  to  have  been  misappre- 
hended even  by  the  Thessalonian  Christians.  (See  1  Thess. 
5,  1.  2  Thess.  2,  1.)  One^  supplied  by  the  translators,  makes 
the  expression  too  contemptuous,  impljdng  that  the  name  was 
never  before  heard  there,  which,  however  possible  or  even 
probable,  is  not  suggested  by  the  form  of  the  original.  (Wic- 
lif 's  construction  of  the  last  clause  is,  that  Jesus  is  another 
king) 

8.  9.  And  they  troubled  the  people  and  the  rulers 
of  the  city  when  they  heard  these  things.  And  when 
they  had  taken  security  of  Jason,  and.  of  the  others, 
they  let  them  go. 


140  ACTS   17,  8.  9.  10.  11. 

Trouhlcdy  disturbed  in  mind,  as  in  15,  24  above,  a  different 
verb  troni  that  in  v.  G,  wliicli  relates  rather  to  external  tumult 
and  confusion.  The  j)<^oph\  poi)ulace,  or  mob,  not  the  word 
so  rendered  in  v.  5  above,  and  there  explained.  Jiulers  of  the 
city^  Politarchs,  as  in  v.  0  above.  Hearing  these  things^  i.  c. 
the  changes  first  alleLCC'd  against  the  Christians.  Jlamhig  taken 
security^  literally  enough^  supposed  to  be  a  Latin  law-phrase, 
the  correlative  oi sattsdare^  to  give  bonds  or  security.  From 
Jason  and  the  others  (or  the  rest),  not  Paul  and  his  company, 
but  the  certain  brethren  mentioned  in  v.  G  above.  Lrt  tlani 
go,  discharged  them,  a  judicial  term  employed  above  in  IG, 
35.  36,  and  ollen  elsewliere.  The  security  was  probably  to 
keep  the  peace,  or  to  abstain  from  every  thing  oj)posed  to  the 
imperial  government,  or  possibly  to  send  away  the  causes  or 
occasions  of  this  tumult,  as  they  did. 

10.  And  the  brethren  immediately  sent  away  Paul 
and  Silas  by  night  unto  Berca,  who  coming  (thither) 
went  into  the  synagogue  of  the  Jews. 

The  brethren,  disciples,  Christians,  acting  in  one  body,  as 
the  same  class  had  done  long  before,  in  a  similar  emergency, 
at  Damascus  and  Jerusalem.  (See  above,  on  9,  25.  30.)  Ln- 
mediately,  no  doubt  upon  the  same  day,  or  in  the  course  of 
the  ensuing  night.  ISent  away  (or  out  from  Thessalonica) 
both  (re)  Paul  and  Silas,  i.  e.  not  only  Paul,  whose  safety  was 
particularly  cared  for,  but  also  Silas,  who  might  perhaps  have 
been  expected  to  remain,  as  he  did  at  the  next  place  from 
which  Paul  was  driven.  (See  below,  on  v.  14.)  Berea, 
another  town  of  Macedonia,  southwest  of  Thessalonica.  It  is 
a  curious  coincidence  that  Cicero,  in  his  oration  against  Piso, 
represents  him  as  escaping  from  the  same  Thessalonica  to  the 
same  Berea.  Coming  thither,  being  there,  having  got  there 
or  arrived.  (See  above,  on  5,  21.  22,  25.  9,  2G.  39.  10,  32. 
33.  11,  23.  13,  14.  14,  27.  15,  4.)  Went,  or  more  exactly, 
'ment  away,  went  out,  perliaps  because  the  s}Tiagogue  was  out 
of  town,  as  at  Philippi.     (See  above,  on  IG,  13.) 

11.  These  were  more  noble  than  those  in  Thessa- 
lonica, in  that  they  received  the  word  with  all  readiness 
of  mind,  and  searched  the  Scriptures  daily,  whether 
those  thino-s  were  so. 


ACTS  17,  11-13.  141 

These^  i.  e.  the  Jews  of  Berea,  whose  synagogue  had 
just  been  mentioned.  Calvin,  it  is  true,  understands  it  of 
the  higher  ranks,  or  first  faniihes  in  Thessalonica  {the  more 
noble  of  those  in  Thessalonicci)^  a  construction  which  appears 
to  be  adojDted  also  in  the  Vulgate,  and  by  Luther ;  but  with 
these  exceptions,  uiterpreters  appear  to  be  unanimous  in  un- 
derstanding it  as  a  comparison  between  the  Thessalonian  and 
Berean  Jews,  the  latter  being  represented  as  ^nore  noble  in  a 
moral  sense,  i.  e.  more  candid  and  impartial,  just  and  devoted 
to  the  truth.  Received  the  icord^  i.  e.  listened  to  the  preach- 
ing of  the  Gospel.  Readiness  of  mind  (Wiclif,  desire  ;  Tyn- 
dale,  diligence  of  mind ;  Geneva,  readiest  affection  ;  Rhemish, 
greediness.)  They  were  not  only  open  to  conviction,  but  pre- 
disposed in  favour  of  the  new  religion.  {Day)  by  day^  a 
strengthened  form  of  the  expression  used  above,  in  2,  46.  47. 
3,  2.  5,  42,  denoting  not  mere  occasional  but  constant  and  as- 
siduous investigation.  Searching^  the  verb  employed  above 
in  4,  9.  12,  19,  and  properly  denoting  an  official  or  judicial 
inquisition,  thus  suggesting  the  idea  that  they  acted  not  as 
advocates  or  partisans,  but  judges,  i.  e.  with  unbiassed  equa- 
nimity and  conscientious  love  of  truth.  Tliese  things^  i.  e.  the 
thmgs  taught  by  Paul  and  his  companions,  which  had  just 
beeiT called  the  loord.  Were  so,  literally,  had  (themselves)  so 
(see  above,  on  7,  1.  12,  15),  i.  e.  as  the  Christian  teachers 
represented. 

12.  Therefore  many  of  them  beheved ;  also  of  hon- 
om-able  women  which  were  Greeks,  and  of  men,  not  a 
few. 

T/ierefore,  or  rather,  so  then  (see  above,  on  1,  18.  2,  41. 
8,4.25.  9,31.  11,19.  12,5.  13,4.  14,3.  15,3.30.  16,5),  as 
might  have  been  expected  from  these  predispositions.  3Iany 
of  (or  froi7i  among)  them,  the  Berean  Jews  who  had  been 
just  described.  Relieved  m  Christ,  were  converted,  became 
Christians.  And  of  the  Grecian  (i.  e.  Gentile)  women,  the 
respectable  (see  above,  on  13,  50.)  The  female  converts  were 
probably  most  numerous,  and  perhaps  most  distinguished,  but 
of  men  too  (there  were  also)  not  a  few,  i.  e.  there  were  many, 
as  in  V.  4,  above. 

13.  But  when  the  Jews  of  Thessalonica  had  know- 


142  ACTS   17,   13.  14. 

ledge  tliat  the  word  of  Ood  was  preached  of  Paul  at 
JkTca,  they  eainethitlier  also*,  and  stirred  up  the  people. 

Paul's  labours  at  Bcrea  were  disturbed  precisely  as  they 
bad  been  at  Lystra  on  his  former  mission.  (See  above,  on 
14,  1!>.)  I>oth  cases  serve  to  show  not  only  the  inveterate 
hostility,  but  the  intellifcence  and  cnerLry,  of  these  dispersed 
Jews,  who  a})iK'ar  to  have  been  well  iiilbrmed  of  what  was 
passing  even  at  a  distance,  and  habitually  ready  for  decided 
action^  Of  (literally,  from)  IVtessalonica,  i.  e.  Ijelontring  to 
that  place  (see  above,  on  10,  23.  38.  15,  5. 19),  not  simply  com- 
ing from  it  upon  this  occasion,  for  their  coming  is  recorded  in 
the  last  clause.  The  icord  of  God.,  the  Gospel,  as  a  special 
revelation.  (See  above,  on  4,  31.  G,  2.  7.  8,14.  11,1.  12,24. 
13,  5.  7.  44.)  Preached^  declared,  announced,  proclaimed 
(see  above,  on  v.  3,  and  on  4,  2.  13,5.38.  15,36.  10,7.21) 
of  Paid^  i.  e.  by  Paul.  T]dthe)\  literally,  there.,  which  some 
construe  with  what  follows,  there  also  stirring  vp  the  multi- 
tudes., because  it  is  to  this  act,  and  not  to  that  of  coming,  that 
the  also  must  apply.  Stirring  iij).,  exciting,  agitating,  else- 
where spoken  both  of  bodily  and  mental  agitation.  (See 
above,  on  2,  25.  4,  31.  16,  26.) 

14.  And  then  miniediately  the  brethren  sent  aw\iy 
Paul  to  go  as  it  were  to  the  sea ;  but  Silas  and  Tinio- 
theus  abode  there  still. 

Immediately  then.,  i.  e.  as  soon  as  this  commotion  had  begun. 
The  brethren.,  as  in  v.  10,  impl^dng  the  formation  of  a  Cliris- 
tian  society  or  church  here  also,  as  the  fruit  of  the  Apostle's 
short  and  interrupted  visit.  Sent  away  is  not  the  same  verb 
that  is  used  in  v.  10,  but  a  somewhat  more  exi)ressive  double 
compound,  meaning  they  sent  out  and  away  (to  a  distance,  as 
in  7,  12.  9,  30.  11,  22.  12,  11.)  To  go,  go  away,  depart,  travel, 
journey.  (See  above,  on  16,  7.  16.  36.)  As  it  icere  is  in  Greek 
a  single  word  (ojs)  strictly  meaning  as,  but  often  used  by  the 
best  prose  writers,  with  the  preposition  following  it  here 
((Ls  £7rt),  to  signify  the  mere  direction  in  which  any  thing  or 
person  moves,  or  at  most  the  design  to  move  in  that  direction. 
The  full  force  of  the  phrase  may  be,  to  journey  as  (he  must 
if  he  would  get)  to  the  sea.  This  idiom  is  so  common  in 
Thucydides,  Polybius,  and  Xenophon,  that  it  cannot  be  con- 
sidered as  implying  an  intention  to  elude  pursuit,  by  seeming 


ACTS  17,  14.  15.  143 

to  go  to  the  sea,  but  really  journeying  by  land.  That  he 
actually  went  by  sea,  although  not  absolutely  certam,  is  made 
highly  jH'obable,  not  only  by  its  being  easier  and  usually 
shorter  than  the  land  route,  but  also  by  Luke's  silence  as  to 
any  of  the  places  through  which  he  must  have  passed  if  he 
had  gone  by  land.  Both  (re)  &ilas  and  Timothy^  not  only 
Silas  but  Timothy,  one  of  whom  might  have  been  expected  to 
attend  the  Apostle.  (See  above,  on  v.  10.)  Abode,  not  per- 
manently, as  the  word  in  modern  English  usually  means,  but 
remained,  continued,  for  a  time,  no  doubt,  according  to  Paul's 
constant  practice,  to  watch  and  train  the  infant  church  there. 
It  is  very  remarkable,  considering  the  description  above  given 
(v.  11)  of  the  class  from  which  this  church  must  have  been 
chiefly  formed,  that  it  is  never  again  mentioned,  especially 
when  such  abundant  evidence  exists  of  Paul's  solicitous  regard 
for  the  Christians  of  Thessalonica  and  Philippi,  in  his  three 
epistles  to  those  churches  still  j^reserved  in  the  New  Testament 
canon.  This  silence  has  been  variously  explained,  by  suppos- 
ing that  although  the  word  of  God  was  preached  in  Berea  (see 
above,  on  v.  13),  no  permanent  society  or  church  was  formed 
there ;  or  that  it  soon  declined  and  died  out ;  both  of  which 
hypotheses  are  far  from  having  any  antecedent  probabihty. 

15.  And  they  that  conducted  Paul  brought  him 
unto  Athens,  and  receiving  a  commandment  unto 
Silas  and  Timotheus  for  to  come  to  him  with  all  speed, 
they  departed. 

Those  conducting  (or  escorting)  Paul,  a  difi*erent  word 
from  that  in  15,  3,  and  descriptive  of  a  different  proceeding, 
not,  as  in  that  case,  the  affectionate  and  honorary  act  of  ac- 
companying one  for  a  short  distance  and  then  taking  leave  of 
him,  but  the  more  substantial  service  of  attending  him 
throughout  a  journey,  both  for  guidance  and  protection.  The 
word  here  used  means  strictly,  putting  (or  setting)  doicn,  as  a 
deposit  in  a  place  of  safety,  and  is  stronger  than  the  corre- 
sponding phrase  in  English,  as  specially  applied  to  the  convey- 
ing of  a  person  in  a  carriage  to  his  home,  or  any  other  point 
along  the  way,  while  the  carriage  proceeds  further.  In  the 
sense  of  conveying  to  one's  destination,  or  his  journey's  end, 
the  Greek  verb  is  employed  by  the  best  ancient  writers,  and 
by  Homer  with  specific  reference  to  a  voyage  by  sea.   Brought 


144  ACTS  17,  15.  IC. 

(led,  or  conducted)  frim  as  far  as  (or  even  nnto)  Athens.  For 
to  come  (see  above,  on  5,  :U.)  Tlie  Greek  eonstniction  is, 
that  theij  as  soon  as  2^ossible  (with  all  sj)eed,  or  ininu'diately) 
should  come  to  hint.  Tiiis  seems  to  iavour  the  ojtiiiion  that 
Silas  and  Timothy  were  merely  left  behind  tor  safety,  or  to 
cover  Paul's  retreat,  and  that  for  want  of  time  no  church  had 
been  leathered  at  Berea,  notwithstandini^  the  tiivourable  pre- 
disjKtsitions  of  the  Jews  there.  (See  above,  on  v.  14.)  The 
nrijent  messapfe  sent  to  Silas  an<I  Timotheus  may  imj)ly  a  wish 
for  their  assistance  in  the  work  which  he  believed  to  be  await- 
iuLT  him  in  Athens.  But  it  may  just  as  well  imply  a  wish  for 
such  assistance  in  his  work  at  Corinth,  and  an  intention  to  re- 
main at  Athens  only  until  they  sliould  join  lum.  (See  below, 
on  v.  23.)  The  occurrences  recorded  in  the  rest  of  this  chup- 
ter  may  have  hastened  his  dei)arture,  so  that  his  companions 
did  not  really  rejoin  him  until  after  his  arrival  in  Corinth  (see 
below,  on  18,  5.)  It  would  seem,  however,  from  his  own 
words  elsewhere  (1  Thess.  3,  1),  that  Tmiothy  did  come  to  him 
at  Athens,  but  was  sent  back  to  Thessalonica ;  unless  we  un- 
derstand that  passage,  as  some  have  done,  of  what  happened 
at  Berea,  and  of  Paul's  prospectively  consenting  to  be  left 
alone  at  Athens,  as  he  was  when  his  Macedonian  escort  had 
returned.  Departed^  hterally,  xnent  out  (or  aieay)  from  Athens 
on  their  way  home. 

IG.  Now  while  Paid  waited  for  them  at  Athens, 
his  spirit  was  stiiTCcl  in  him,  Avhen  he  saw  the  city 
wholly  given  to  idolatry. 

Having  thus  disposed  of  Paul's  arrangements  for  his  fur- 
ther travels  and  his  messages  to  Silas  and  Timothy,  Luke 
turns  to  his  short  but  memorable  stay  in  Athens.  Mut  in 
Athens  itself^  literally,  in  the  Athe?is^  a  more  definite  expres- 
sion than  the  one  in  the  j^receding  verse.  This  city  had  for 
ages  been  the  source  and  centre  of  Hellenic  culture,  the  me- 
tropolis of  Gentile  science,  art,  and  wisdom.  Although  now 
deprived  of  all  political  importance  by  the  Roman  conquest, 
it  was  still  revered  throughout  the  civilized  Avorld  for  what  it 
had  accom])lished  in  the  cause  of  human  freedom,  as  well  as 
for  its  literature  and  its  genius.  The  Athenian  schools  were 
still  frequented  by  the  flower  of  the  Roman  youth,  and  the 
great  names  of  its  history  idolatrously  cherished.  There  is 
something,  therefore,  vcrv  striking  in  the  contrast  here  ef- 


ACTS   17,  16.  17.  145 

fected  between  Jewish,  Christian,  and  Hellenic  wisdom  in  the 
visit  of  St.  Paul  to  the  intellectual  metropolis  of  Greece  and 
of  the  Roman  Empire.  Paul  awaiting  them  (or  while  he 
waited  for  them),  i.  e.  for  Silas  and  Timotheus,  whom  he  had 
left  in  Berea,  but  had  summoned  to  rejoin  him.  It  is  a  natu- 
ral though  not  a  necessary  implication,  that  he  only  stopped 
in  Athens  for  this  purpose,  which  may  help  to  account  for  his 
impatience  and  excitement,  though  its  main  source  was  a 
deeper  one,  as  here  described.  Stirred^  or  more  exactly, 
sharpened^  set  on  edge,  the  verb  from  which  comes  2yaroxysm^ 
violent  excitement,  as  a  medical  term  signifying  the  access  or 
fit  of  an  acute  disease,  as  an  ethical  term  commonly  apphed 
to  anger  (see  above,  on  15,  37),  but  admitting  of  a  wider  ap- 
plication here,  where  we  may  readily  suppose  Paul  to  have 
felt,  not  only  indignation  m  the  proper  sense,  but  grief,  shame, 
wonder,  and  compassion  likewise.  In  (or  icithin)  him  may 
imply  that  for  a  time  he  was  obliged  or  disposed  to  stifle  his 
emotions,  or  at  least  to  abstain  from  publicly  expressing  them. 
When  he  saw  is  more  expressive  in  the  Greek,  where  it  agrees 
directly,  as  an  active  participle,  with  the  pronoun  which  im- 
mediately precedes,  his  spirit  icas  stirred  icithin  him  seeing^ 
or  surveying  as  a  spectacle  (see  above,  on  3,  16.  4,  13.  7,  56. 
8,  13.  10,  11.)  Wholly  given  to  idolatry^  a  paraphrase  (copied 
from  the  Vulgate)  of  the  Greek  phrase,  being  idol-full  {or  full 
of  idols.)  The  original  epithet  occurs  here  only,  but  is  formed 
on  the  analogy  of  many  adjectives,  compounded  with  the  same 
preposition,  and  expressing  the  abundance  of  the  object  which 
the  noun  denotes  (KaraSevSpo?,  full  of  trees ;  Kara/x7reA.os,  fuL! 
of  vines,  &c.)  It  was  peculiarly  appropriate  to  Athens,  which 
is  repeatedly  described  by  ancient  writers  as  not  only  crowd- 
ed with  images  and  temples,  but  as  containing  more  such 
objects  than  all  other  cities  or  the  rest  of  Greece.  Xeno- 
phon,  poetically  though  in  prose,  refers  to  it  as  one  great  altar, 
one  great  sacrifice,  etc.  These  general  descriptions  are  abun- 
dantly sustained  by  the  existing  relics  of  these  ancient  struc- 
tures, and  still  more  completely  by  the  enumeration  and  ac- 
count of  them  in  ancient  writers.  It  was  this  peculiarity  of 
Athens,  visible  and  palpable  to  every  one  however  ignorant  or 
vicious,  and  not  its  mere  moral  aspect  as  devoted  to  idolatry, 
that  Luke  expresses  here  as  the  occasion  of  Paul's  "paroxysm" 
while  detained  there. 

17.  Therefore  disputed  he  in  the  synagogue  with 

VOL.  II. — 7 


110  ACTS   17,  17. 

tlic  Jews,  and  witli   tlic   devout   porsons,  and    in   the 
market  daily  with  tlieni  that  met  with  him. 

In  order  to  ghc  vent  to  Iiis  emotions,  lie  resorted  to  his 
customary  method  of  cominunicatini;  •with  the  ptiblie.  lie 
disputed  (or  discoursed,  the  word  transhited  reasoned  in  v.  2 
above,  and  there  exj)hiine(l.)  With  t/ie  Jews  (Hterally,  to 
them)  (ind  to  the  devout  j^ersttns  (Hterally,  worshijtjnnf/^  a  term 
exiilaiiu'd  above,  on  v.  4.)  We  iind  therefore,  here,  as  in  13e- 
rea  and  Thessaloniea,  the  same  two  classes  of  native  or  heredi- 
tary Jews,  and  Gentile  proselytes  or  M-orshippers  of  Jehovah 
in  the  synagogue,  with  or  without  a  formal  profession  of  the 
Jewish  faith.  But  finding  this  mode  of  access  to  the  native 
mind  of  Athens  still  inadequate,  Paul  was  obliged  to  employ 
the  old  Socratic  method,  handed  down  by  a  i)erpetual  tradi- 
tion, of  conversing  in  the  public  squares  or  markets  to  the 
peoi)le  whom  he  hai)]>ened  to  encounter  there.  It  has  been 
disputed  whether  by  the  Agora  (or  Forinn)^  here  translated 
market  (see  above,  on  16,  19),  is  intended  the  Ceramicus  (the 
ancient  Forum)  or  the  Agora  Eretria  (the  new  one) ;  but  it 
seems  rather  to  be  used  generically,  just  as  we  might  say  the 
street,  without  intending  any  one  exclusively.  Daily  is  a  still 
stronger  phrase  than  that  in  v.  11,  and  means  on  (or  through- 
out)  every  day,  which  seems  to  imply  a  sojourn  or  detention 
of  considerable  though  uncertain  length.  Met  with  him,  in 
English,  may  suggest  the  idea  of  a  formal  meeting  or  a  pre- 
vious aj)ponitment,  both  which  are  expressly  excluded  in  the 
Greek  phrase,  meaning  those  who  chanced  or  happened  to  be 
by,  so  that  Thucydides  employs  substantially  the  same  form  to 
denote  the  lirst  comer  (i.  e.  any  body),  and  the  neuter  of  the 
same  to  denote  whatever  may  turn  up  (i.  e.  any  thing).  No 
form  of  speech  could  therefore  have  been  chosen  to  express 
more  clearly  a  fortuitous  or  random  intercourse  with  people 
in  the  public  i)laces,  a  circumstance  not  Avholly  without  inter- 
est, because  of  its  exact  agreement,  which  has  been  already 
mentioned,  with  the  old  Athenian  and  Socratic  method  of  in- 
struction. The  facility  with  which  the  great  A})ostle  of  the 
Gentiles  here  adoi)ts  ])ecu]iar  national  and  local  habits,  for  the 
sake  of  reaching  the  ^Vthenian  mind,  is  one  of  the  most  strik- 
ing illustrations  and  examj^les  of  the  holy  art,  with  which  he 
ever  stood  prepared  to  become  "  all  to  all,"  that  he  might  "  by 
all  means  save  some"  (1  Cor.  9,  22.) 


ACTS  17,  18.  147 

18.  Then  certain  philosophers  of  the  Epicureans, 
and  of  the  Stoics,  encountered  him.  And  some  said. 
What  will  this  babbler  say  ?  other  some,  He  seemeth 
to  be  a  setter  forth  of  strange  gods ;  becavise  he 
preached  unto  them  Jesus  and  the  resurrection. 

Out  of  the  promiscuous  mass  with  which  Paul  thus  came 
into  contact,  Luke  now  singles  two  well  known  schools  or 
classes  of  philosophers.  That  he  says  nothing  of  the  still  more 
illustrious  schools  founded  by  Plato  and  Aristotle,  has  been 
variously  explained,  by  supposing  that  these  had  lost  their  in- 
fluence even  in  their  native  city ;  or  that  they  were  more  em- 
ployed in  abstruse  speculation,  and  took  less  interest  in  prac- 
tical discussions ;  or  that  their  princij^les  were  less  immediately 
assailed  by  Christianity ;  or  finally,  that  the  only  schools  who 
happened  to  be  represented  in  the  Agora,  when  Paul  appeared 
there,  were  the  two  here  mentioned.  The  Epicureans,  or  Phi- 
losophers of  the  Garden,  owed  their  name  to  Epicurus,  who 
died  at  Athens  in  the  year  270  before  the  birth  of  Christ, 
leaving  his  house  and  garden  to  be  the  constant  seat  of 
his  philosophy,  which  was  accordingly  maintained  there  till 
the  time  of  which  we  are  now  reading.  He  taught  that  the 
highest  good  and  great  end  of  existence  was  serene  enjoy- 
ment, which  his  followers  interpreted  as  meaning  pleasure,  and 
that  often  of  the  grossest  kind.  He  ascribed  the  creation  of 
the  world  to  chance,  and  although  he  acknowledged  the  exist- 
ence of  the  gods,  described  them  as  indifferent  to  human  inter- 
ests and  human  conduct.  The  Stoics,  or  Philosophers  of  the 
Porch,  were  so  called  from  the  Stoa  Poecile  or  Painted  Porch, 
adjoining  one  of  the  Athenian  squares  or  markets,  where  their 
founder,  Zeno,  taught  at  the  same  time  mth  Epicurus.  The 
Stoics  acknowledged  the  supremacy  of  moral  good,  and  even 
affected  to  deny  the  difference  between  pain  and  pleasure. 
They  also  acknowledged  a  supreme  God  and  a  Providence, 
but  the  former  confounded  with  the  world  or  universe,  the 
latter  governed  by  a  fatal  necessity.  In  later  times,  the  Epi- 
curean system  was  a  favourite  with  the  Greeks,  and  the  Stoical 
with  the  Romans,  as  suiting  their  national  characters  respect- 
ively ;  but  each  had  adherents  in  both  races,  one  of  tlie  most 
eminent  Stoics  (Epictetus)  being  a  Greek  of  Asia  Minor,  and 
one  of  the  most  eminent  Epicureans  (Lucretius)  a  Roman  poet. 
Encountered  is  the  verb  translated  convened  in  4,  15  above, 


148  ACTS   17,   18.  10. 

and  met  with  in  20,  11  bolow,  which  hist  ni.iv  be  llic  meaning 
here,  to  wit,  that  in  liis  j)ii])Hc  walks  and  conversations  he  fell 
in  witli  some  ])liil«)SO})hers  ot" these  two  scliools.  It  may,  how- 
ever, have  tlie  more  specific  meanini^  of  conferrhnj^  or  eom- 
parin£j  views,  in  conversation,  liiihhler^  literally,  ffr<ihi-picker^ 
or  seed-f/dthcrer^  an  ei)ithet  at  lirst  applied  to  birds,  then  to 
beixirars  who  collect  and  live  on  scraps,  and  finally,  as  an  ex- 
pression of  contempt,  to  any  low  or  worthless  character,  or 
more  specitically  to  a  retailer  of  borrowed  Kayinfjs,  which  is 
very  nearly  the  idea  suir^ested  by  the  English  version.  Some 
derive  the  same  sense  from  a  diHerent  etymoloiry,  according 
to  which  the  compound  strictly  means  a  sower  (or  seatterer) 
of  W())'(/s.  /Setter  /ort/t,  announcer  or  proclaimer,  a  noun  cor- 
responding to  the  verb  em])loyed  in  vs.  8.  13  above,  and  often 
elsewhere.  Strcmr/e,  not  wonderful  or  singular,  but  foreign, 
which  in  the  mouth  of  an  Athenian  necessarily  suggests  the 
accessory  idea  of  barbarous,  or  to  use  a  homely  English  term, 
outlandish.  Gods^  or  demons^  a  word  which  has  only  a  bad 
sense  in  the  New  Testament,  but  which  in  classic  Greek  was 
used  to  designate  the  gods  of  secondary  rank,  who  in  Latin 
were  called  Dll  ^llnores^  or  more  indefinitely,  deities,  divini- 
ties, or  superhuman  beings  in  general.  Tlie  last  clause  lias 
been  variously  understood  as  meaning  that  they,  really  or  in 
pretence,  took  Jesus  and  Anastasis  (Resurrection)  for  a  god 
and  goddess ;  or  that  cjods  is  a  generic  plural,  meaning  Jesus 
only ;  or  that  it  has  its  proper  meaning,  and  refers  to  Jesus 
and  the  God  who  raised  him  from  the  dead.  Although  not 
necessary,  it  is  very  natural  to  understand  these  two  charac- 
teristic speeches  as  proceeding  from  the  Epicureans  and  the 
Stoics,  as  they  had  just  been  mentioned,  and  as  the  words 
themselves  agree  so  well  with  the  levity  and  gravity  for  which 
they  Mere  respectively  proverbial.  Preached^  or  announced 
as  good  news  (see  above,  on  15,  35.  16,  10.) 

19.  And  they  took  him,  and  brought  him  unto 
Areopagus,  saying,  May  we  know  what  this  new  doc- 
trine whereof  thou  speakest  (is)  ? 

Taking  him^  or  Irtyinj  Jiold  npon  him^  not  with  force  or 
violence,  as  in  IG,  19,  but  in  a  friendly  manner,  as  Barnabas  is 
said  to  have  laid  hold  on  Saul  in  9,  27,  in  both  which  cases  tlie 
same  verb  is  used.  The  most  that  can  be  meant  here  is  a  sort 
of  mock  arrest,  in  allusion  to  the  place  t\'hither  they  were  tak- 


ACTS   17,   10.  20.  149 

ing  him.  Areopagus^  or  Hill  of  Mars^  a  rocky  ridge  lacing 
the  Acropolis,  where  Mars  was  said  to  have  been  tried  for 
murder,  and  from  which  the  highest  com-t  of  ancient  Athens 
took  its  name.  The  seats  of  the  judges,  hewn  in  the  soUd 
rock,  are  said  to  be  still  visible.  Some  have  supposed  the 
name  in  this  case  to  denote  the  court  itself,  before  which  Paul 
was  now  arraigned,  as  Socrates  had  been  450  years  before,  for 
the  same  offence  of  introducing  strange  or  foreign  gods.  The 
objection  to  this  supposition  is,  not  that  the  court  had  been 
dissolved  or  deprived  of  its  authority,  which  is  uncertain,  but 
that  the  ensuing  context  is  without  a  vestige  of  judicial  pro- 
cess, and  that  Paul,  at  the  close  of  his  address,  went  out,  as  it 
would  seem,  without  the  slightest  molestation.  (See  below, 
on  V.  33.)  He  was  no  doubt  taken  to  the  Areopagus  as  a  con- 
venient and  customary  place  for  public  speaking,  but  with  a 
sort  of  half  jocose  allusion  to  its  being  a  seat  of  justice,  and  to 
the  whole  proceeding  as  a  species  of  mock  trial,  Avhich  is  per- 
fectly in  keeping  with  the  national  humour  and  traditions  since 
the  days  of  Aristophanes,  and  serves  to  explain  his  being  taken 
up  the  steep  hill,  no  doubt  by  the  rocky  steps  which  still  re- 
main, instead  of  bemg  led  into  the  more  capacious  Pnyx  which 
was  close  at  hand,  or  suffered  to  discourse  in  the  Agora  itself, 
or  one  of  its  adjacent  porches.  It  seems  to  have  been  very 
much  as  if  a  stranger,  preaching  in  the  streets  of  any  modern 
town,  should  be  taken,  not  before  a  court,  but  to  a  court-house, 
as  a  convenient  and  appropriate  locaUty  in  which  to  answer  for 
himself  before  the  public.  In  the  sell-same  spirit,  and  in  ex- 
quisite agreement  with  Athenian  taste  and  manners,  is  the 
half-comic  courtesy  of  the  request  recorded  in  the  last  clause. 
May  ice  hnow^  literally,  can  ice,  are  we  able,  i.  e.  morally,  is  it 
lawl'ul,  will  it  be  allowed ;  a  mode  of  address  wholly  out  of 
place  in  a  judicial  trial,  but  exactly  suited  to  the  temper  and 
the  motives  of  the  people,  as  described  above.  Another  slight 
but  striking  trait  of  genuineness  and  consistency  in  this  whole 
passage  is  the  use  of  doctrine,  not  in  its  usual  sense  in  this 
book  and  the  Gospels  (see  above,  on  2,  42.  5,  28.  13,  12),  but 
in  that  of  the  truth  taught  or  the  sentiment  propounded. 
Whereof  thou  sj^eakest,  literally,  by  thee  spoken,  told,  or  talked 
of  (see  above,  on  16,  13.  14),  i.  e.  in  his  previous  colloquial  dis- 
courses in  the  Agora  or  market  (see  above,  on  v.  17.) 

20.  For  thou  bringest  certain  strange  things  to  our 
ears  :  we  would  know  therefore  what  these  things  mean. 


150  ACTS    17,   'JO.  21. 

Stra?if/e  is  not  {]w  word  so  rcndorcd  in  v.  18,  l)iit  tlio  j»ar- 
ticiple  of  :i  comiato  veil),  which  mii^lit  l)c  Eni^Hshed  8tra?if/e- 
secffiifif/,  i.  e.  startHnuj  or  surprising.  Klscwliere  in  Acts  the 
Greek  verb  means  to  receive  or  entertain  a  stranger  (see 
alu.ve,  on  10,0.13.23.32,  and  below,  on  21,16.  28,7,  and 
('()ni])are  Ileb.  13,  2),  but  is  twice  emplo}'ed  by  Peter  in  the 
kindred  sense  of  thinking  strange,  or  wondering  (1  Pet.  4,  4. 
12.)  7o  (or  rather  hito)  our  cars  (or  hearing),  although  not 
Mithout  classical  analogies,  seems  to  savour  of  the  comic  or 
lialt-serious  tone  of  this  entire  proceeding.  ^Ve  would  know 
(literally,  desire  to  know)  wJuit  these  thlnf/s  mean,,  or  rather, 
wlutt  tiny  nunj  he.,  or  more  closely  still,  irJiat  they  woxdd  irish 
(or  rhoose)  to  be.  Of  this  peculiar  idiom  we  have  already  had 
an  instance  (sec  above,  on  2,  12.) 

21.  For  all  tlic  Atlienians,  and  strangers  which 
were  there,  spent  their  time  in  nothing  else,  but  either 
to  tell  or  to  hear  some  new  thing. 

This  is  Luke's  explanation  of  the  eagerness  with  which  the 
multitude  at  Athens,  unlike  that  of  other  cities,  sought  to  hear 
this  stranger,  without  any  disposition  to  believe  liis  doctrine, 
or  any  sense  of  spiritual  want.  All  the  Atlienians.,  not  as 
elsewhere  the  more  leisurely  or  idle  classes,  but  the  people  as 
a  body.  Stranyers^  temjiorary  residents  or  sojourners.  Which 
xcere  there.,  the  same  word  that  is  used  above  in  2, 10,  and  there 
exj)lained.  This  class  was  very  numerous  at  Athens,*  as  a  fa- 
mous seat  of  learning,  still  frequented  from  all  quarters,  both 
by  students  and  by  men  already  iiimous,  of  which  we  have  an 
earlier  exami)le  in  the  life  of  Cicero,  who  spent  much  time 
here  and  with  great  delight.  These  temporary  residents 
would  share  of  course  in  the  peculiar  habits  of  the  natives 
with  whom  they  had  come  there  to  hold  intercourse.  Had 
time  (or  leisure)  for  nothiny  else.,  a  strong  expression  for  their 
social  and  restless  disposition.  Some  new  thiny.,  literally, 
soraethi/iy  newer.,  i.  e.  newer  than  the  last  news  heard  before. 
The  very  same  descrij)tion,  and  with  some  of  the  same  terms, 
is  found  in  Theoplirastus  and  in  two  orations  of  Demosthenes.f 

*  WoXXoX  itriSTJixova-i  Ityoi.     Tbcoplir.  Char.  8. 

f  "  Tell  me,  do  you  still  wish  going  round  to  ask  throughout  the  market, 
is  there  any  news  ?  Can  any  thing  be  newer  (ri  Kaiu6Tepov)  than  that  a  Mace- 
donian, (Sec."  Demosth.  rhilippic.  1.     "  Wc  s^it  here  dohig  nothuig  but  trifling, 


ACTS    17,   21.  22.  151 

These  ancient  and  authentic  witnesses  agree  not  only  with 
Luke's  own  description,  which  he  mig'ht  be  charged  with  hav- 
ing borrowed  from  them,  but  with  the  whole  course  of  pro- 
ceedings upon  this  occasion,  which  he  could  not  have  obtained 
in  the  same  manner. 

22.  Then  Paul  stood  in  the  midst  of  ]\Iars'  hill, 
and  said,  (Ye)  men  of  iVthens,  I  perceive  that  in  all 
things  ye  are  too  superstitious. 

Stood,  literally,  stcmding,  or,  as  the  form  in  Greek  is  pas- 
sive, being  placed,  or  made  to  stand.  3Iars^  Hill,  the  transla- 
tion of  the  name  retained  in  v,  19.  The  margin  here  has,  "or 
court  of  the  Areopagites ; "  but  see  above,  on  v.  19.  Me7i  of 
At/ie?is,  literally,  Athenian  men  (or  gentlemen),  the  form  of 
address  common  with  the  Attic  orators  and  constantly  occur- 
ring in  the  speeches  of  Demosthenes.  (See  above,  on  1,  11.  16. 
2,  14.  22.  5,  35.  13,  16.)  In  all  things,  or  in  all  respects,  en- 
tirely, altogether.  Ye  are,  literally,  as,  i.  e.  as  being.  Too 
superstitious  is  in  Greek  one  word,  and  that  a  comparative, 
like  the  one  translated  7iew  in  the  preceding  verse.  Supersti- 
tious, literally,  god-fearing,  or  more  exactly,  demon-fearing 
(see  above,  on  v.  18),  a  word  used  by  the  classical  Greek 
writers,  both  in  the  good  sense  of  religious  or  devout,  and  in 
the  bad  sense  oi  superstitious,  i.  e.  slavishly  afraid  of  the  divine 
wrath.  This  equivocal  expression  seems  to  be  deliberately 
chosen  here,  as  justly  descriptive  of  the  Athenians,  and  yet 
not  hable  to  shock  their  vanity  or  prepossessions  in  the  very 
outset  of  this  great  discourse.  A  multitude  of  passages  has 
been  collected  from  the  ancient  writers,  which  agree  with  this 
in  representing  the  Athenians  as  the  most  religious  (in  their 
w^ay)  of  all  the  Greeks,  and  indeed  of  all  the  ancient  heathen. 
Of  this  distinction  they  were  naturally  proud,  and  Paul  avails 
himself  of  that  weh-kiwAvn  feeling  to  secure  attention  and  con- 
ciUate  his  hearers.  This  end,  however,  would  have  been  de- 
feated by  directly  and  exphcitly  denouncing  them  as  supersti- 
tious in  the  very  first  sentence  that  he  uttered.  It  is  not, 
however,  on  the  other  hand,  to  be  regarded  as  mere  praise, 
much  less  as  empty  compliment  or  flattery,  but  simply  as  con- 
ceding to  them  what  they  might  have  justly  claimed,  the 

and  voting,  and  inquiring  in  the  market  whether  any  thing  newer  is  reported 
(ri  yecirepoy.)  "     Ep.  Phil. 


152  ACTS    17,  22.  23. 

credit  of  superior  devotion  in  tlie  lieathen  sense,  wliieli,  at  the 
same  time,  to  a  Cliristian,  was  the  grossest  superstition.  / 
perccivf\  heliold,  conttinplale  (see  above,  on  v.  10),  stands 
last  in  the  oriixinal,  in  all  thitKjs  as  (l*f'ifif/)  more  derout  (than 
others)  you  I  hthohl^  with  some  surprise  and  admiration,  not 
of  their  idolatrous  delusions,  but  of  tlieir  assiduous  devotion 
to  what  they  regarded  as  the  true  religion. 

23.  For  as  I  passed  by,  and  beheld  your  devotions, 
I  found  an  altar  with  this  inscription,  To  the  Un- 
known God.  AMioni  therefore  ye  ignorantly  worship, 
him  declare  I  unto  you. 

As  I  passed  hy^  literally,  coming  through^  which  may 
mean  simply  passing  through  the  streets,  but  it  may  also  mean, 
passing  through  the  city,  on  his  way  from  Macedonia  to  Cor- 
inth (see  above,  on  v.  IC.)  Beholding^  an  emphatic  com[)ound 
form  of  the  verb  used  in  the  ])receding  verse,  here  suggesting 
the  additional  idea  of  attention,  curiosity,  or  interest.  />e?;o- 
tions^  in  the  sense  of  religious  services  or  worship,  is  an  inex- 
act translation.  The  one  given  in  the  margin  of  the  English 
Bible  {gods  that  you  icorship)  is  more  accurate,  but  too  re- 
stricted, as  the  Greek  word  denotes  every  thing  connected 
with  their  worship,  not  its  objects  merely,  but  its  rites  and 
implements,  including  temples,  images,  and  altars.  Found 
seems  to  denote  something  more  than  saxc^  perhaps  implying 
that  the  altar  was  not  in  public  view,  but  in  some  corner  or 
less  frequented  place,  where  Paul  had  unexpectedly  discovered 
it  or  come  upon  it.  Also  an  altar,  the  first  of  which  words  is 
omitted  in  the  version,  but  essential  to  the  sense,  as  meaning 
in  addition  to  the  well  known  and  more  obvious  appurtenances 
of  the  heathen  worship.  With  this  inscription,  literally,  in 
(or  on")  irhirli  had  been  written  (or  inscribed.)  The  pluperiect 
form  of  the  Greek  verb  may  be  intended  to  suggest  the  same 
idea  of  neglect,  or  at  least  of  great  antiquity.  To  an  nnknoic?i 
(not  THE  unknown)  God,  a  species  ot  inscription  not  uncommon 
in  antiquity,  especially  at  Athens,  where  Pausanias  and  Phi- 
lostratus  bear  witness  to  the  existence  of  anonymous  altars. 
Some  light  is  thrown  ui)on  their  origin  by  the  statement  of 
Diogenes  Laertius,  that  when  Epimenides  was  brought  from 
Crete  to  stay  a  plague  at  Athens,  he  directed  white  and  black 
sheep  to  be  driven  from  the  Areopagus,  and  where  they  first 
lay  down,  new  altars  to  be  built  to  the  apj^ropriate  God  (toJ 


ACTS   17,  23.  163 

^€w  TTpocrrjKovTL),  i.  e.  to  the  divinity  by  whom  the  plague  had 
been  inflicted,  and  by  appeasing  whom  it  was  to  be  removed. 
The  practice,  thus  established  or  exemplified,  of  trying  to  pro- 
pitiate an  offended  deity  without  even  knowing  who  it  was, 
agrees  with  the  statements  of  the  other  writers  above  men- 
tioned, that  there  were  altars  there  to  anonymous  or  unknown 
gods.  Of  this  fact,  plainly  showing  the  uncertain  and  unsatis- 
fying nature  of  the  heathen  superstition,  which  required  so 
many  gods  to  be  appeased,  and  left  it  doubtful  after  all 
whether  some  had  not  been  overlooked,  the  Apostle  takes 
advantage,  to  show  his  cultivated  but  deluded  hearers  "a 
more  excellent  way."  For  ichom  and  him,  the  oldest  manu- 
scripts and  latest  editors  read  what  and  that,  which  gives  a 
better  sense,  because  the  object  of  their  worship  in  such  cases 
was  not  the  true  God,  but  a  mere  nonentity  or  vague  abstrac- 
tion. Jerome's  arrogant  and  foolish  statement — that  the  fact 
was  not  as  Paul  asserted,  but  that  the  altar  was  inscribed  to 
the  gods  of  Europe,  Africa  and  Asia,  and  that  Paul,  having 
need  of  only  one,  so  represented  it — if  worthy  of  regard  at 
all,  proves  only  that  there  was  such  an  inscription  as  Jerome 
describes  in  his  day,  but  not  (as  some  seem  to  imagine)  that 
there  was  none  such  as  Paul  describes  four  hundred  years  be- 
fore. Ignorantly  is  in  Greek  a  participle  {iiot  knovnng),  and 
icorship  a  compound  form  of  the  verb  commonly  so  rendered 
(see  above,  on  vs.  4.  17,  and  on  13,  43.  50.  16,  14),  expressing 
the  idea  of  peculiarly  devout  or  pious  reverence.  (Compare 
the  use  of  the  correlative  adjective  in  10,  2.  7  above.)  What 
ye  loorship  icithout  knoicing  (what  it  is),  that  I  declare  unto 
you.  The  reference  is  not  directly  to  Jehovah,  as  one  of  the 
foreign  deities  to  whom  they  had  erected  altars ;  nor  to  the 
yearnings  after  the  Supreme  God,  which  are  said  to  under- 
lie the  grossest  forms  of  polytheism ;  but  simply  to  the  practi- 
cal acknowledgment  of  insufficiency  and  worthlessness,  includ- 
ed in  the  very  fact  that  their  religion  allowed  the  worship  of 
an  unknown  god.  As  if  he  had  said,  '  I  perceive  from  one  of 
your  neglected  altars,  that  you  recognize  another  god  (or 
other  gods)  besides  the  many  which  you  worship  formally  by 
name,  and  I  announce  to  you  that  under  this  mdefinite  de- 
scription falls  the  very  Being  whom  you  ought  to  serve  to  the 
exclusion  of  all  others.  What  yourselves  acknowledge  to  ex- 
ist and  to  be  worthy  of  religious  reverence,  although  you 
cannot  even  name  it,  I  make  known  to  you  this  day,  in  the 
person  of  the  only  true  and  living  God.' 

VOL.  II. — 7* 


154  ACTS  17,  'Ji.  '2r). 

;24.  (U)d  tliat  iiiiuh*  the  world  and  all  tliinijs  therein, 
seeing  tliat  lie  is  Loi-d  ot"  lu-aviMi  and  earth,  dwfllcth  not 
in  temples  made  with  iiands — 

TIk'  (1c)(1,  wlunii  ho  llius  i)roclaiiue(l  to  (licm,  is  tlio  maker, 
niid  by  iH'c'i'ssary  consequence  the  sovereiixn,  of  the  universe, 
described  in  one  clause  as  the  icorld  and  all  things  in  iV,  and 
in  the  otlier  as  heaven  and  earthy  Avliich  is  plainly  an  equiva- 
lent exj)ressi()n  (see  above,  on  4,24.  7,49.  14,15.)  Seeing 
that  he  is^  in  Greek  a  sinixle  woid,  existing^  being  (see  above, 
on  10,  3.  20.  37.)  The  inference  from  these  two  facts,  to  wit, 
that  God  is  the  Creator  and  therefore  the  Lord  (or  Sovereiirn) 
of  the  universe,  is  that  he  does  not  dwell  in  artificial  (literally, 
hand-made.,  manufactured)  shri?ies  (or  temples^  see  above,  on 
7,  4s,  and  below,  on  19,  24.)  The  error  here  denied  is  that  of 
Heathenism  and  corru})ted  Judaism,  namely,  that  the  Deity 
could  be  confined  or  unchanijeably  attached  to  any  earthly 
residence,  not  the  jjenuine  Old  Testament  doctiine  of  Jeho- 
vah's real  and  continued  dwellinjx  in  the  tabernacle  and  tem- 
ple. There  seems  to  be  an  evident  allusion  here  to  Stephen's 
words,  which  had  been  lieard  by  Paul  himself.  (See  above, 
on  7,  48.  58.) 

25.  Neither  is  worshipped  with  men's  hands,  as 
thongh  he  needed  any  thing,  seeing  he  giveth  to  all 
life,  and  breath,  and  all  things — 

Another  necessary  inference  from  the  doctrine  of  creation 
and  divine  sovereignty  is  God's  entire  independence  of  all 
human  care  and  service  as  essential  to  his  blessedness  or 
glory.  With  (literally,  hg)  the  hands  of  men.,  i.  e.  by  men 
(as  the  agents)  M'ith  their  hands  (as  the  instruments.)  Wor- 
shipped is  not  exactly  the  idea  conveyed  by  the  original  ex- 
pression, which  means  cared  for^  taken  care  of,  in  the  way  of 
service,  by  su])plying  want  and  (in  the  case  of  human  subjects) 
healing  sickness  (see  above,  on  4,  14.  5,  16.  8,  7,  and  the  Gos- 
pels passim.)  As  though  he  needed  (literally,  needing^  any 
{thing).,  or  ang  (o?ic),  as  the  pronoun  may  be  either  masculine 
or  neuter.  It  is  somewhat  singular  that  this  same  sentiment 
is  uttered  by  Lucretius,  the  P^picurean  poet,  and  by  Seneca, 
the  Stoic  moralist.  But  in  flagrant  contradiction  to  these 
speculative  doctrines  was  the  whole  religious  practice,  of 
philosophers  as  well  as  of  the  multitude,  implying  the  neces- 


ACTS   17,  25.  26.  166 

sity  of  human  service  to  the  divine  blessedness.  Seeing  he 
giveth  (literally,  himself  giving)  to  all  (without  exception  or 
distinction)  life  and  breath  (the  Avord  translated  icind  in  2,  2), 
as  a  necessary  incident  and  condition  of  life.  The  phrase  is, 
therefore,  not  a  mere  hendiadys  for  vital  breathy  though  this 
is  the  essential  meaning.  A7id  all  the  {thi?igs)  required  for 
the  support  of  life. 

26.  And  liatli  made  of  one  blood  all  nations  of  men 
for  to  dwell  on  all  the  face  of  tlie  earth,  and  hath  deter- 
mmed  the  thnes  before  appomted,  and  the  bounds  of 
theu^  habitation — 

This  relation  of  the  maker  to  the  made  is  uniform  and 
universal.  With  respect,  not  only  to  the  local  pride  of  the 
Athenians,  as  autochthones  or  aborigines^  distinct  from  other 
races  and  the  offspring  of  their  own  soil,  but  also  to  the  gen- 
eral connection  between  the  belief  in  many  gods  and  that  in 
many  races,  Paul  here  asserts  the  original  unity  of  men,  as  the 
creatures  of  the  same  God  and  subjects  of  the  same  providen- 
tial government.  Blood  is  omitted  in  some  manuscripts  and 
versions  and  editions ;  but  this  omission  is  more  easily  ex- 
plained than  the  insertion  of  an  expression  so  unusual,  although 
intelhgible  and  appropriate,  as  evidently  meaning  a  commu- 
nity of  nature  and  of  origin.  Made  may  either  mean  created 
(as  in  4,  24.  7,  50.  14,  15,  and  v.  24,  above)  for  the  purpose  of 
dwelling,  &c.,  or  caused  (as  in  3,  12.  7,  19)  to  dwells  &c.  The 
difference  is  one  of  mere  construction,  the  creation  of  the  race 
being  as  certainly  implied  in  one  case  as  it  is  expressed  in  the 
other.  The  great  flict  here  alluded  to,  though  frequently  as- 
sailed and  sometimes  given  up  by  the  defenders  of  revealed 
truth,  is  confirmed  by  every  new  discovery  in  science,  showing 
that  the  actual  diversities  among  mankind  are  not  more  real 
or  more  marked  than  those  which  can  be  clearly  traced  in  the 
same  species  of  other  animals.  All  nations  (literally,  every 
nation)  to  dwell  (or  more  specifically  settle)^  begin  to  dwell  (see 
above,  on  1,  19.  2,  5.  9.  14.  4,  16.  7,  2.  4)  on  all  the  face  (or 
surface)  of  the  earthy  a  studied  generality  of  language,  ap- 
parently intended  to  exclude  all  reservation  and  exception, 
even  in  favour  of  the  Greeks  or  the  Athenians.  Having  de- 
termined (or  defined)^  not  in  the  metaphorical  or  secondary 
sense  of  the  verb  elsewhere  (see  above,  on  2,  23.  10,  42.  11, 


166  ACTS   17,  26-28. 

29),  l)Ut  in  its  j)roj)cr  sense  of  markincj  houndaries  or  limits, 
either  in  reterence  to  time  (Ileb.  4,  7)  or  sj)a('e,  or  botli,  as  in 
the  case  before  us.  7\')/ic.%  set  times,  junctures  (see  aliovc, 
on  1,  7.  3,  19.  7,  20.  12,  1.  13,  11.  14,  17),  meanins^  liere  the 
dates  of  history,  the  turning  points  in  the  experience  of  na- 
tions. Jitfore  (tppohded^  or  according  to  the  latest  critics, 
simply  iippohitcd  or  cotrnnandecl.  Jiouynh^  literally  houiid- 
settinffs^  limitations,  definitions  of  extent  and  mutual  relation. 
Jlabitdtion^  settlement,  the  noun  corresponding  to  the  verb 
(hcell  (or  settle)  in  the  ])receding  clause.  In  this  verse  Paul 
claims  for  the  Most  High  the  right  to  govern,  and  indeed  the 
actual  control  of  the  vicissitudes  of  nations,  whether  temporal 
or  local,  as  a  part  of  his  great  providential  i)lan  or  purpose. 

27.  That  they  should  seek  the  Lord,  if  haply  they 
might  feel  after  him  and  find  him,  though  he  be  not 
far  from  every  one  of  us — 

A  further  statement  of  the  end  for  which  this  one  race  was 
created  and  established  in  the  earth.  To  seek  the  Lord^  or 
according  to  the  critics,  God^  which  may,  however,  be  an 
emendation  founded  on  the  supposition  that  the  Lord  does  not 
express  God's  true  relation  to  the  Gentiles  ;  but  in  this  case  it 
is  perfectly  api)ropriate,  as  meaning  the  divine  authority  or 
sovereignty,  arising  from  the  act  of  creation,  and  explicitly 
affirmed  in  v.  24  above.  If  haply  (or  hy  chance^  implying 
contingency  and  doubt)  they  miyJd  feel  or  gropje  after  him  (as 
in  the  dark)  and  find  him  (even  under  all  these  disadvan- 
tages), a  vivid  and  expressive  exhibition  of  the  state  in  which 
the  Gentile  world  was  placed,  without  a  written  revelation  or 
direct  communication  with  their  Maker,  yet  with  light  enough 
to  make  their  ignorance  of  God  inexcusable.  (See  above,  on 
14,  15-17,  and  compare  Rom.  1,  18-21.)  Though  he  he^XiXr- 
erally,  though  he'ing^  or  existing,  the  same  verb  that  is  em- 
ployed above,  in  v.  24,  and  here  the  last  word  in  the  clause  or 
sentence.  2\^ot  far^  an  instance  of  the  figure  called  litotes  or 
meiosis,  the  idea  suggested  being  that  of  the  closest  and  most 
intimate  proximity.  Ji^ach  (or  every)  one  of  us^  i.  e.  of  men 
in  general,  mankind,  the  human  race. 

28.  Por  in  him  ^ve  live,  and  move,  and  have  our 
being ;  as  certain  also  of  your  own  poets  have  said, 
Tor  we  are  also  his  offspring. 


ACTS   17,  28.  29.  157 

The  relation  thus  existing  between  God  and  man  is  not  a 
mere  external  nearness,  but  an  mtimate,  essential  oneness. 
For  in  hbn^  not  merely  by  or  through  him,  which  gratuitously 
weakens  the  Apostle's  meaning,  but  in  vital  union  with  him, 
and  mcluded  in  him,  as  the  source  and  sphere  of  our  existence. 
Have  our  heing^  Hterally,  are,  the  ordinary  verb  of  existence, 
not  the  one  employed  in  vs.  24.  27.  Some  suppose  a  climax 
in  these  words,  the  first  denoting  animal  life,  the  last  exist- 
ence in  the  highest  sense.  Others  suppose  an  anticlimax,  live 
meaning  sj^iritual  life,  move  animal  life,  and  are  bare  being  or 
existence.  Another  view  of  the  meaning  is  that  without  (or 
out  of)  God  we  could  not  live,  nor  even  move,  as  some  things 
v/ithout  life  can  do,  nor  even  (which  is  less  than  both)  exist 
at  all.  But  all  these  explanations  are  perhaps  too  artificial, 
and  the  words  may  be  regarded  as  substantially  equivalent,  a 
cumulative  or  exhaustive  expression  of  the  one  great  thought, 
that  our  being  and  activity  are  wholly  dependent  on  our  inti- 
mate relation  and  proximity  to  God  our  Maker.  That  this 
was  no  peculiar  tenet  either  of  the  Jews  or  Christians,  Paul 
evinces  by  a  sentence  from  a  heathen  poet,  his  own  countryman, 
Ai'atus  of  Cilicia,  who  had  lived  in  the  third  century  before 
Christ,  and  who,  in  his  astronomical  poem,  the  Phenomena, 
translated  into  Latin  by  at  least  two  illustrious  Romans 
(Cicero  and  Germanicus),  has  these  very  words  as  part  of  a 
hexameter.  The  same  idea,  but  conveyed  in  a  direct  address 
to  Zeus  or  Jupiter,  is  found  in  an  old  hymn  of  Cleanthes  the 
Stoic.  Hence  the  plural  form,  some  of  your  own  poets^  or  of 
the  poets  among  you  (or  belonging  to  you.)  That  Paul  was 
familiar  with  the  classics,  although  not  deducible  from  this 
quotation,  is  much  more  probable,  considering  the  reputation 
of  his  native  city  as  a  seat  of  learning  (see  above,  on  9,  11.  30. 
1 1,  25),  than  that  his  training  was  exclusively  rabbinical.  The 
use  here  made  of  heathen  testimony  is  not  an  abuse,  or  'Sven 
an  accommodation,  of  the  language  quoted,  which  although 
applied  by  Aratus  and  addressed  by  Cleanthes  to  a  mytholo- 
gical divinity,  could  only  be  regarded,  even  by  themselves,  as 
true  of  the  Supreme  God,  as  distinguished  from  all  others. 
The /or  belongs  to  the  quotation,  and  refers  to  nothing  in  this 
context.  We  also^  as  well  as  other  orders  of  intelligences 
nearer  to  him.  Offspring^  family  or  race  (see  above,  on 
4,6.36.   7,  13.  19.   13,  26.) 

29.  Forasmuch  then  as  we  are  the  ofFspiing  of  God, 


158  ACTS    17,   20.  30. 

w'v  ouL^Hit  not  to  tliiiik   tliat   tlio   Ciodhcad  is  like  unto 
gold,  or  silver,  or  stone,  graven  hy  art  and  man's  device. 

Tlu'  rclatioiisliip  existing:  between  (iud  and  man  must  be 
ehietly  spiritual,  not  corporeal.  To  deify  matter,  therefore,  is 
to  make  (iod  inferior  to  man,  the  Creator  to  the  creature. 
lujnt.sf/i'ich  then  as  ice  are.,  literally,  therefore  being.  Ought 
7wt^  are  bound  not,  as  a  matter  both  of  interest  and  moral 
obligation.  Graven.,  literally,  wltJi  eorving.,  sculpture.  Art 
a)ul  nuin'^s  device  disturbs  both  the  order  and  the  syntax,  the 
first  and  hist  noun  being  equally  dependent  on  the  second,  art 
and  device  of  man.  Tiie  two  ideas  here  combined  are  those 
of  skill  and  genius,  the  power  of  execution  and  the  power  of 
invention  or  artistical  creation,  neither  of  which,  nor  both  to- 
gether, can  change  matter  into  spirit,  much  less  clothe  it  with 
divine  perfections.  2' he  Godhead.,  literally,  the  divine.,  i.  e. 
the  divine  nature  or  essence.  The  corresponding  abstract 
term  in  English  is  the  Deity.  The  original  order  of  this  sen- 
tence, although  scarcely  reproducible  in  English,  is  peculiarly 
striking  and  expressive,  the  tirst  word  being  ojfsjjring,  and 
the  last,  the  Godhead  to  be  like. 

30.  And  the  times  of  this  ignorance  God  winked 
at,  but  now  commandeth  all  men  eveiy  where  to 
repent — 

A  thought  to  be  supplied  between  the  verses  is,  that  this 
degradation  and  denial  of  the  Godhead  had  been  practised 
universally  for  ages,  i.  e.  in  the  whole  heathen  worshi])  and 
mythology.  The  times  of  this  (literally,  the)  ignorance  (of 
what  God  was  and  what  was  due  to  him  from  man)  include 
the  whole  of  the  preceding  ages  or  the  past  history  of  the 
Gentile  world.  Times  is  not  the  word  employed  in  v.  26,  but 
one  denoting  periods,  as  distinguished  from  mere  points  or 
junctures.  "(See  above,  on  1,  7.^3,  21.  7,17.23.  8,11.  13,18. 
14,3.28.  15,33.)  Winked  at  is  not  only  an  inaccurate 
translation,  but  a  very  objectionable  although  unintended 
degradation  of  the  subject,  by  applying  to  the  Most  High, 
even  in  a  ligure,  a  bodily  gesture  trivial  in  itself  and  its  asso- 
ciations, and  entirely  wanting  in  the  Greek,  which  simply 
means,  having  overlooked.,  or  ])assed  by,  i.  e.  suffered  or  en- 
dured, without  declaring  his  disapprobation.  (See  above,  on 
14,  16,  and  compare  Kom.  3,  25.)      This  period  of  forbear- 


ACTS  17,  30.  31.  159 

ance  is  now  past.  The  revelation  of  God's  will  is  confined  no 
longer  to  a  single  nation.  Noic^  in  emphatic  opposition  to  the 
past  times  of  man's  ignorance  and  God's  forbearance  (see 
above,  on  4,  29.  5,  38.)  Commands^  peremptorily  requires  or 
orders  (see  above,  on  1,  4.  4,  18.  5,  28.  40.  10,  42.  15,  5. 
16,  18.  23.)  All  {men)  every  ichere^  a  double  expression  of  the 
universality  of  the  command,  made  still  more  striking  in  the 
Greek  by  the  use  of  two  cognate  terms  {Traa-i  travTaxov)^  which 
might  be  Englished,  everybody  everywhere.  To  repent  to 
change  their  minds  and  reform  their  practice  (see  above,  on 
2,  38.  3,19.  5,31.  8,22.  11,  18.  13,  24),  with  special  reference 
to  this  sin  of  idolatry,  but  not  excluding  a  more  general  and 
comprehensive  revolution  both  of  heart  and  life. 

31.  .Because  lie  hath  appomtecl  a  day,  in  the  which 
he  will  judge  the  world  in  righteousness  by  (that)  man 
whom  he  hath  ordained ;  (whereof)  he  hath  given  assu- 
rance unto  all  (men),  in  that  he  hath  raised  him  from 
the  dead. 

Because  refers  directly  not  so  much  to  what  immediately 
precedes  as  to  an  intermediate  thought,  Avhich  is  suppressed 
but  may  be  readily  supplied,  to  wit,  this  divine  command  is 
not  without  a  sanction  and  a  penalty.  Its  \dolation  will  be 
made  the  subject  of  judicial  inquest,  before  one  who  has 
already  been  appointed  and  accredited  by  God  himself.  Ap- 
pointed.^ set,  or  fixed  (see  above,  on  1,  23.  4,  7.  5,  27.  6,  6.  13.) 
A  day.,  i.  e.  a  definite  or  set  time,  with  particular  but  not  ex- 
clusive reference  to  the  final  judgment.  See  above,  on  10,  42, 
where  Peter  presents  Christ  in  his  judicial  character  and  office 
to  another  company  of  Gentiles.  In  the  ichich.,  an  obsolete 
redundancy  or  pleonasm  in  English,  meaning  neither  more  nor 
less  than  m  ichich  without  the  article,  there  being  nothing 
corresponding  to  it  in  Greek,  either  here  or  elsewhere.  Will 
judge.,  is  about  (or  just  about)  to  judge  (see  above,  on  3,  3. 
5,35.  11,28.  12,6.  13,34.  16,27.)  The  ?oor/^7,  literally,  the 
inhabited  (earth),  here  put  for  the  whole  world  or  its  inhabit- 
ants, the  whole  human  race.  (See  above,  on  v.  6  and  11,  28.) 
In  righteousness.,  not  merely  righteously  or  justly,  as  an  epi- 
thet of  quality  or  manner,  but  in  the  actual  and  active  exer- 
cise of  righteousness  or  justice  as  amoral  attribute  or  trait  of 
character.     (See  above,  on   10,  35.    13,  10.)     The  judgment 


IGO  ACTS  17,  :n. 

here  pre<licto(l  will  not  only  be  a  just  one,  but  .1  grand  display 
of  God's  essential  justice.  (Compare  Koni.  1,  17.  3,  25.)  By 
that  ina?i^  literally,  in  n  man^  not  merely  tlirough  the  agency, 
but  in  the  person,  of  a  man  as  yet  unknown  to  l^aul's  innnedi- 
ate  hearers,  but  about  to  be  more  definitely  set  forth  and  iden- 
titicd.  Ordained^  the  same  verb  with  determined  in  v.  26, 
but  here,  as  ap])lied  to  a  person,  meaning  designated,  pointed 
out,  as  well  as  chosen  and  apj>ointed.  (See  above,  on  2,  23. 
10,  42,  and  compare  the  use  of  tlic  same  verb  in  Kom.  1,  4.) 
Mlierefore  he  hath  given  assurance,  literally,  having  offered 
faith  (as  in  the  margin  of  the  English  Bible),  i.  e.  having 
made  it  possible  by  furnishing  the  necessary  evidence.  In 
that  he  hath  (literally,  having)  raised  hi?)i  from  (among)  the 
dead,  the  same  expression  that  is  used  above  in  13,  34,  and 
there  explained.  The  resurrection  of  Christ  established  his 
divine  legation  and  the  truth  of  all  his  doctrines  and  preten- 
sions (see  above,  on  1,  22),  among  which  was  his  claim  to  the 
judicial  functions  here  ascribed  to  him  by  Paul.  As  this  dis- 
course Avas  interrupted  (see  below,  upon  the  next  verse),  we 
have  no  right  to  describe  it  as  a  mere  lesson  in  natural  theol- 
ogy, nor  even  to  assume  (with  Calvin  and  some  others)  that 
it  is  less  fully  reported  in  the  last  than  in  the  first  part.  The 
Apostle  showed  his  wisdom,  in  addressing  such  an  audience, 
by  setting  out  from  principles  of  natural  religion,  and  gradu- 
ally introducing  the  distinctive  doctrines  of  the  Gospel,  as  he 
begins  to  do  in  this  verse.  That  he  did  not  fully  carry  out 
his  plan,  was  the  fault  of  his  hearers,  not  his  own. 

32.  And  when  they  heard  of  the  resurrection  of 
the  dead,  some  mocked,  and  others  said,  We  will  hear 
thee  again  of  this  (matter). 

When  they  heard,  Hterally,  having  heard  (or  hearing) 
blocked,  derided,  ridiculed,  the  same  verb  that  is  used  above, 
in  2,  13,  although  the  latest  critics  give  it  there  a  compound 
and  therefore  more  emphatic  form.  The  possibility  of  resur- 
rection after  death  was  not  only  no  part  of  the  Greek  creed, 
either  philosophical  or  popular,  but  was  positively  repudiated 
as  a  gross  absurdity.  The  universal  faith  may  be  summed  up 
in  the  poetical  but  strong  and  clear  phrase  of  ^schylus, 
"  Once  dead,  there  is  no  resurrection."  This  incredulity  ap-- 
pears  to  have  been  felt,  not  only  by  the  mockers  of  the  first 
clause,  but  also  by  the  graver  and  more  courteous  class  men- 


ACTS   17,  32.  33.  161 

tioned  in  the  second.  Others  said  (or  so7ne  said),  We  icill 
hear  thee  again  about  this,  not  the  resurrection  merely,  but 
the  whole  theme  of  his  discourse.  This  is  commonly  explained 
as  a  polite  refusal  to  hear  further,  even  on  the  part  of  those 
who  did  not  mock  or  ridicule  the  speaker,  and  has  sometimes 
been  compared  to  the  procrastinating  speech  of  Felix  to  the 
same  Apostle  (see  below,  on  24,  25.)  Some,  however,  under- 
stand it  as  a  serious  proposal,  which  was  never  carried  into 
execution,  while  some  even  think  it  was,  and  that  one  more 
conference  at  least  was  held,  but  as  it  led  to  no  result,  was  not 
recorded.  Here  again,  though  not  a  necessary  supposition,  it 
is  certainly  more  natural  than  any  other,  that  the  classes  whom 
Luke  so  distinctly  characterizes,  by  the  few  words  which  he 
puts  into  their  mouths,  were  the  gay  Epicureans  and  the 
graver  Stoics.     (See  above,  on  v.  18.) 

33.  So  Paul  departed  from  among  tliem. 

A7id  (omitted  in  some  copies)  so  (or  thus),  not  a  mere  con- 
nective or  continuative  particle,  but  like  the  same  word  as 
employed  by  Stephen  (see  above,  on  7,  8),  summing  up  the 
substance  of  what  goes  immediately  before.  A)id  thus  reject- 
ed, thus  derided  by  one  portion  of  his  hearers,  thus  put  off  to 
a  more  convenient  season  by  another,  and  perhaps  regarded 
with  indifference  by  the  rest,  the  Apostle  of  the  Gentiles  icent 
out  from  among  (or  from  the  midst  of)  them,  fortuitous  but 
real  representatives  of  Gentile  wisdom  and  of  Greek  civiliza- 
tion. The  way  in  which  his  going  forth  is  here  described 
shows  clearly  that  he  was  not  on  his  trial  or  under  any  per- 
sonal restraint  whatever  (see  above,  on  v.  19.)  Whether  he 
merely  left  the  Areopagus,  or  now  took  his  departure  from 
the  city,  is  a  question  which  depends,  in  some  degree,  upon 
the  explanation  of  the  following  verse. 

34.  Howbeit  certain  men  clave  unto  him,  and  be- 
lieved, among  the  which  (was)  Dionysius  the  Areopa- 
gite,  and  a  woman  named  Damaris,  and  others  with 
them. 

Had  the  story  of  Paul's  ministry  at  Athens  ended  with  the 
foregoing  verse,  it  would  have  seemed  to  be  entirely  fruitless. 
To  correct  this  false  but  natural  impression,  an  addition  is 
here  made  to  the  whole  narrative,  the  very  form  of  which  be- 


1G2  ACTS    17,   .'33.  34. 

trays  its  RU|)|)loTnontary  or  qualifyincr  purpose.  IfoirheAt^  yet, 
])ut,  not  wit  list aiidinLj  the  apparent  ill  siieeess  ot*  tlie  Apostle's 
labours  in  this  I'ainous  city,  they  were  not  without  Iruit  after 
all.  iSof/if  mot  (and  one  woman),  rlcAwsbtg  to  hhn^  an  expres- 
sion which  implies  tlie  saorifiee  involved  in  doinix  so,  adherin<^ 
to  him  in  the  faee  of  ridicule  and  ojtposition,  fmlievcd  his  doc- 
trine, and  in  Christ,  as  the  liedeemer  whom  he  j)reached  to 
them.  As  if  to  make  up  for  the  fewness  of  the  converts  in 
this  famous  city,  one  of  tliem  was  chosen  from  anionic  the 
judixes  of  the  Areo})aixus  itself,  the  most  aufjust  tribunal  of  the 
ancient  world.  As  usual  in  all  such  cases,  the  tradition  of  the 
church  describes  him  as  the  tirst  Christian  bisho}*  of  Athens 
(so  Kusebius),  and  a  legend  of  much  later  date  as  having  suf- 
fered martyrdom  there  (so  Xicei)horus.)  A  still  less  credible 
tradition  has  attached  the  name  of  IJioivjsius  the  Areopagite 
to  certain  mystical  and  hierarchical  productions  of  a  later  age, 
which  influenced  both  practice  and  opinion  in  the  medieval 
church  to  a  remarkable  degree.  The  other  name  i)articularly 
mentioned  here  is  Damaris^  which  difters  only  in  a  single  let- 
ter from  the  favourite  Greek  female  designation,  Damalis^  a 
heifer  (compare  Dorcas  and  Tabitha,  9,  36,  and  Khoda  or 
Rhode,  12,  13.)  Some  sup])ose  her  to  have  been  the  wife  of 
Dionysius;  but  she  would  hardly  have  been  simply  called  « 
icoman.  Some  infer  from  her  being  so  particularly  mentioned, 
that  she  was  a  person  of  distinction ;  others,  from  her  mixing 
with  the  crowd  on  this  occasion,  in  direct  violation  of  Greek 
usage,  that  slie  was  a  woman  of  bad  character.  More  ])roba- 
ble  than  either  is  the  supposition  tliat  she  was  the  only  female 
convert,  and  is  tlierefore  named  with  Dionysius  as  the  most 
distinguished  male  one,  while  the  rest  are  indefinitely  classed, 
at  the  beginning  and  the  end  of  the  sentence,  as  "certain 
men"  and  "other  (men),"  besides  or  with  them. 


CHAPTER  XYIII. 

AVk  have  here  the  conclusion  of  Paul's  second  mission,  and  the 
commencement  of  the  tliird.  The  first  of  these  divisions  is 
entirely  occupied  witli  his  ministry  at  Cormth.  Becoming  ac- 
quainted with  Aquila  and  Priscilla,  he  takes  up  liis  abode  with 
them,  and  works  as  a  tent-maker,  at  the  same  time  preaching 


ACTS   18,  1.  2.  163 

in  the  synagosjue  (1-5.)  The  Jews  opposing  liim,  he  leaves 
them  for  the  Gentiles,  and  converts  many  of  both  classes  (G-8.) 
Encouraged  by  a  special  revelation,  he  continues  thus  em- 
ployed eighteen  months  (9-11.)  The  Jews  accuse  him  before 
GLallio,  but  are  ignominiously  defeated  (12-17.)  Sailing  from 
Cenchrea,  he  visits  Ephesus,  and  with  a  promise  to  return,  pro- 
ceeds upon  his  journey  to  Jerusalem,  and  thence  to  Antioch 
(18-22.)  While  he  is  beginning  his  third  mission  by  revisiting 
Galatia  and  Phrygia,  Apollos  makes  his  first  appearance  at 
Ephesus,  but  removes  to  Corinth  before  Paul's  arrival  (23-28.) 

1.  After  these  things  Paul  departed  from  Athens, 

and  came  to  Corinth  — ■ 

After  these  things^  an  indefinite  expression,  which  cannot 
be  rendered  more  determinate  by  any  calculation  or  con- 
jecture. Departed  is  in  Greek  a  passive  participle  meaning 
parted^  separated,  as  if  by  force  or  against  one's  will.  (See 
above,  on  1,  4,  and  compare  Matt.  19,  6.  Mark  10,  9.  Rom.  8, 
35.  39.)  It  may  here  imply  that  Paul  left  Athens  with  reluc- 
tance and  regret.  Corinth.,  a  famous  Grecian  city,  mentioned 
by  Homer,  situated  on  the  Isthmus  between  Northern  Greece 
and  the  Peloponnesus,  ^vith  a  j^ort  on  each  side,  hence  called 
by  Horace  himaris  (on  two  seas).  The  town  was  famous  in 
remote  antiquity  for  commerce,  riches,  luxury,  and  vice.  It 
was  destroyed  by  the  Roman  Consul  Mummius,  m  the  same 
year  with  Carthage  (B.  C.  146),  but  rebuilt  by  Julius  Coesar. 
It  was  now  the  capital  of  Achaia,  one  of  the  two  great  pro- 
vinces into  which  Greece  was  divided  by  the  Romans,  the 
other  being  Macedonia.  (See  above,  on  16,  9. 10.  12,  and  be- 
low, on  V.  27.  19,  21.)  It  is  now  an  mconsiderable  town  of 
two  thousand  inhabitants,  with  few  remnants  of  the  splendid 
buildings  which  gave  name  to  the  Corinthian  order  of  archi- 
tecture. Its  identity  is  clearly  ascertained,  not  only  by  its 
singular  position,  but  by  the  Acrocorinthus,  a  hill  eighteen 
hundred  feet  high,  upon  which  stood  the  Corinthian  Acropo- 
lis. Paul  was  no  doubt  directed  to  this  place,  as  one  peculiarly 
adapted  to  become  a  radiating  centre  of  Christian  influence. 

2.  -And  fomid  a  certain  Jew  named  Aquila,  bom 
in  Pontus,  lately  come  from  Italy,  with  his  wife  Priscil- 
la,  because  that  Claudius  had  commanded  aU  Jews  to 
depart  from  Rome,  and  came  unto  them. 


1G4  ACTS   18,  2. 

Finding^  mcctinix  uncxpt'ctcclly,  iUllint;  in  with ;  or  per- 
haps it  may  mean,  iindint^  after  searcli,  upon  inquiry  (see 
above,  on  11,  20.)  7i//  naine  yif/ia'la^  by  birth  (or  race)  a 
Poiitiatiy  or  7ia(ive  of  Pontus^  one  of  the  northern  provinces 
of  Asia  Elinor.  By  a  curious  coincidence,  Suetonius  sj)eaks 
of  a  Roman  senator  named  Aquihi  Pontius,  a  contemporary 
of  Ciesar  and  Cicero,  wlio  also  names  him  in  his  private  letters. 
Hence  some  have  hastily  concluded  that  the  Jew  here  men- 
tioned was  a  IVeedman  (or  emancipated  servant)  of  the  sena- 
tor, and  according  to  the  Roman  custom,  bore  his  name.  But 
nothing  can  be  more  j)recarious  than  an  inference  from  mere 
coincitlence  of  names,  a  circumstance  by  no  means  rare  either 
in  history  or  real  life.  In  this  case  the  coincidence  is  double, 
as  Aquila,  the  Greek  translator  of  the  Old  Testament,  is  also 
said  to  have  been  born  in  Pontus.  Lately^  recently,  a  term 
originally  applicable  only  to  fresh  or  newly  killed  meat,  then 
extended  to  fruits  and  flowers,  and  in  the  later  Greek  em- 
ployed m  a  generic  sense,  without  regard  to  its  etymology  and 
primary  usage.  Priscilla^  a  diminutive  of  Prisca^  which  form 
is  itself  used  in  2  Tim.  4,  19.  On  account  of  Claudiuses  hav- 
ing ordered  all  the  Jeios  (not  indefinitely,  all  Jeics^  but  specifi- 
cally, all  the  Jews  there  resident)  to  depart  (the  verb  used  in 
the  preceding  verse  and  there  explained).  Suetonius  relates 
that  Claudius  expelled  the  Jews  because  they  were  continual- 
ly making  a  disturbance  (assidue  tumultuantes)  under  the 
influence,  or  at  the  instance,  of  one  Chrestus  ( Chresto  inqyul- 
sore)^  which  some  regard  as  the  j^roper  name  of  a  person  now 
unknown,  but  others  as  a  mistake  for  Christus  (which  Tertul- 
lian  mentions  as  a  frequent  error.)  The  reference  may  then 
be  either  to  the  Jewish  doctrine  of  a  reigning  and  conquering 
Messiah,  or  to  the  Christian  doctrine  of  our  Lord's  Messiah- 
ship,  which  Avas  a  constant  subject  of  disturbance  and  dispute 
among  the  Jews,  with  whom  the  Christians  were  as  yet  con- 
founded. There  is  less  probability  in  the  opinion  that  the 
edict  here  referred  to  is  one  of  the  same  emperor,  recorded 
by  Tacitus,  in  which  all  astrologers  (mathcmatici)  were  ban- 
ished. Came  to  them^  i.  e.  to  their  house  or  dwelling,  for  he 
had  already  found  them  or  become  acquainted  with  them. 
His  coming  to  them  seems  to  imi:>ly  that  they  w^ere  Christians, 
although  some  take  Jew  and  Jev:!S  in  the  distinctive  sense, 
and  suppose  that  Aquila  and  Priscilla  were  among  Paul's 
converts. 


1 


ACTS    18,  3.  4.  165 

3.  And  because  lie  was  of  the  same  craft,  lie  abode 
with  them,  and  wrought ;  for  by  then-  occupation  they 
were  tent-makers. 

Besides  the  national  and  spiritual  tie,  there  was  also  a  pro- 
fessional or  business  one.  On  account  of  being  afelloic-craft^ 
or  of  the  same  trade,  literally  art^  a  term  originally  signifying 
manual  employment,  i.  e.  such  as  requires  skill  and  not  mere 
strength.  It  was  an  ancient  Jewish  custom  to  teach  all  boys 
some  trade,  even  those  who  received  a  liberal  education,  both 
as  a  means  of  subsistence  and  a  moral  safeguard.  He  ahode^ 
continued,  or  remained  with  them,  how  long  is  not  expressed 
(but  see  below,  on  v.  11.)  Wrought^  the  old  and  genuine  past 
tense  of  icorJc^  now  superseded  by  the  so-called  regular  form, 
worked.  It  is  here  used  in  its  proper  sense  of  manual  labour. 
The  last  clause  is  explanatory  of  the  ''  fellow-craft "  in  that  be- 
fore it.  (He  was  of  the  same  trade)  for  they  were  tent-makers. 
There  was  a  great  demand  for  tents  in  ancient  times,  both  for 
travellers  and  soldiers.  They  were  somethnes  made  of  leather, 
whence  Chrysostom  explains  the  compound  term  here  used  as 
meaning  curriers  or  leather-dressers ;  but  still  more  frequently 
of  hair-cloth,  and  especially  of  the  coarse  hair  furnished  by  a 
species  of  goat  which  abomided  in  Cilicia,  whence  the  Latin 
name  {ciliciiun)  for  hair-cloth.  As  Paul  was  a  native  of  that 
country,  this  may  help  to  account  for  his  havmg  acquired  this 
particular  trade.  As  the  demand  for  tents,  though  great,  was 
variable,  it  is  not  improbable  that  those  who  made  them  went 
from  place  to  place,  which  would  account  for  Aquila  and  Pris- 
cilla  having  hved  at  Rome,  and  for  their  being  there  again 
when  Paul  wrote  his  epistle  (Rom.  16,  3-5.)  These  migra- 
tions may,  however,  have  had  other  causes. 

4.  And  he  reasoned  in  the  synagogue  every  sabbath, 
and  persuaded  the  Jcavs  and  the  Greeks. 

Here  again  Paul  addresses  himself  first  to  the  Jews,  who 
were  very  numerous  in  Corinth,  on  account  of  its  extensive 
trade  and  advantageous  situation  near  the  confines,  not  only 
of  Penmsular  and  Contmental  Greece,  but  of  Eui-ope  and  Asia, 
and  its  immediate  intercourse  both  with  East  and  AYest  by 
sea.  As  in  Salamis  (13,  5),  Antioch  (13,  14),  Iconium  (14,  1), 
Thessalonica  (17,  1),  Berea  (17,  10),  and  Athens  (17,  17),  so  m 
Corinth,  he  avails  himself  of  the  facilities  afibrded  by  the  syna- 


166  ACTS   18,  4.  5. 

gjoguc  for  afldressiiif^  botli  the  Jews  and  the  dcvoutcr  Gentiles, 
-whether  ibrnial  jtroselytes  or  mere  inquirers,  licasoned^  or 
disputed^  l)C)th  wliieli  ecpiivalents  are  used  in  the  translation 
of  the  same  Greek  verb  in  the  preeedint^  chapter.  (See  above, 
on  17,2.  17.)  The  second  idea  is  rather  suf^gested  by  the 
context  than  expressed  by  this  word,  which  denotes  argu- 
mentative discourse,  even  as  uttered  l)y  a  single  person.  J^er- 
suadtd^  endeavoured  to  convince,  and  in  many  cases  did  con- 
vince, both  Jews  and  Greeks^  i.  e.  Gentiles  who  frequented  the 
synagogue.  In  such  connections,  all  such  Gentiles  may  be 
called  Greeks,  on  account  of  the  prevailing  use  of  the  Greek 
language;  but  in  this  case,  as  in  17,4  above,  the  word  may 
have  its  primary  and  strictest  sense. 

5.  And  when  Silas  and  Timotlieus  were  come  from 
Macedonia,  Paul  was  pressed  in  the  spirit,  and  testified 
to  the  Jews  (that)  Jesus  (was)  Christ. 

There  is  some  doubt  both  as  to  the  reading  and  the  sense 
of  this  verse.  Instead  of  spirit^  the  latest  editors  read  wo7'd, 
as  found  in  several  of  the  oldest  manuscripts.  The  original 
meaning  of  the  verb  is  held  together,  or  co?npressed,  as  in  7, 
57  above,  and  in  Luke  8,  45.  Sometimes  it  seems  to  denote 
a  painful  pressure  on  the  mind  or  heart,  as  in  Luke  12,  50. 
Phil.  1,  23,  and  perhaps  2  Cor.  5,  14.  This  is  the  sense  com- 
monly adopted  here,  to  wit,  that  Paul  was  painfully  affected 
m  his  spirit,  or  constrained  bj/  the  Holy  Spirit  to  pursue  a 
certain  course.  If  the  other  reading  be  preferred,  the  sense 
may  be,  that  he  was  painfully  occupied  in  preaching  (or  con- 
strained to  preach)  the  gospel  (compare  1  Cor.  9,  16.)  There 
is  also  some  doul)t  as  to  the  connection  between  what  is  here 
affirmed  of  Paul  and  the  fact  recorded  in  the  other  clause,  to 
wit,  the  arrival  of  Silas  and  Timothy  from  JMacedonia.  Tlie 
usual  assumption  seems  to  be,  that  their  arrival  gave  him  a 
new  impulse,  or  imposed  a  new  sense  of  necessity  and  obliga- 
tion. But  this  is  neither  so  intelligible  in  itself,  nor  so  con- 
sistent with  the  form  of  the  original,  the  verb  being  in  the 
imperfect  tense,  as  the  supposition  that  this  second  clause  de- 
scribes, not  the  effect  of  their  arrival,  but  the  state  in  which 
they  found  him.  And  when  Silas  and  Timothy  came  down 
from  Macedonia,  Paulicas  (already)  pressed  in  spirit  (or  'had 
been  already  pressed  by  the  Holy  Ghost ') ;  or,  according  to 
the  other  text,  '  Paul  was  solicitous  about  (or  wholly  taken  up 


ACTS  18,  5.  6.  7.  167 

with)  the  word,'  i.  e.  the  j^i'eachmg  of  the  gospel.  The  effect 
of  this  pressure  or  constraint  is  given  in  the  last  clause.  Tes- 
tifymg  to  the  Jeios^  and  through  them  to  the  Gentiles  who 
were  present  at  their  worship.  That  Jesus  loas  Christ  is  in 
Greek  but  two  words,  Christ  Jesits,  the  sense  of  which,  how- 
ever, is  correctly  given  in  the  English  version.  Testifying  to 
the  Jews,  and  all  who  were  acquainted  with  the  Hebrew 
Scriptures,  that  the  Messiah  there  predicted  was  identical  with 
Jesus  of  Nazareth.     (See  above,  on  2,  36.  5,42.) 

6.  And  when  tliey  opposed  tliemselves  and  blas- 
phemed, he  shook  (his)  raiment,  and  said  unto  them. 
Your  blood  (be)  upon  your  own  heads ;  I  (am)  clean ; 
from  henceforth  I  will  go  unto  the  Gentiles. 

The  course  of  events  here  described  is  very  similar  to  that 
at  Antioch  in  Pisidia  (see  above,  on  13,  45-47),  but  precisely 
such  as  might  have  been  expected  wherever  there  were  unbe- 
lieving Jews.  They  resisti7ig  (or  opposing)  is  in  Greek  a 
military  term,  and  strictly  means,  arraying  themselves^  as  an 
army  to  resist  an  enemy,  impljdng  not  mere  private  or  fortui- 
tous but  systematic  and  concerted  opposition.  Blaspheming^ 
either  in  the  lower  but  more  classical  sense  of  reviling,  abusing 
(i.  e.  Paul  and  his  companions),  or  in  the  stronger  Hellenistic 
sense  of  impiously  maligning  (God  or  Christ.)  See  above,  on 
6,11.13.  13,45.  Shaking^  or  shaking  out,  the  same  verb 
which  in  13,  51  means  shaking  off  the  dust,  for  the  same  pur- 
pose which  is  there  explained.  The  accompanying  words, 
however,  are  here  different.  Y^our  blood,  i.  e.  the  blame  of 
your  destruction,  he  (or  is,  or  shall  he,  as  the  verb  is  not  ex- 
pressed in  Greek)  iqjon  your  {oicn)  heads,  i.  e.  rest  upon  your- 
selves. (See  Matt.  23,  30.  35.  27,  25,  and  compare  Lev.  20,  9. 
Deut.  19,  10.  Ezek.  18,  30.  33,  5.)  Clean  {am)  I,  oy  2nire,  i.  e. 
guiltless  of  your  ruin.  (See  below,  on  20,  26.)  From  the  now 
(i.  e.  the  present  moment),  henceforth,  to  the  nations  (i.  e. 
other  nations,  Gentiles)  /  icill  go,  i.  e,  as  an  apostle  and  a 
preacher.  This  and  the  parallel  passage  in  13,  46  illustrate 
one  another,  by  showing  that  Paul's  language  in  such  cases 
has  immediate  reference  only  to  the  place  or  the  community 
in  which  he  uttered  it. 

7.  And  he  departed  thence,  and  entered  into  a  cer- 


1G8  ACTS   18,  7.  8. 

tain  (iiiairs)  house,  named  Justus,  (one)  that  worshijjped 
(iod,  whose  house  joined  hard  to  the  synagogue. 

lir/nori/H/^  as  the  Hanie  verb  is  twice  translated  in  Matt. 
17,  20.  Thence^  not  from  tlie  house  of  A(iuila,  as  some  su|)- 
poso,  for  wliicli  no  motive  is  assignable,  but  from  the  syna- 
gogue, where  tliis  conflict  -with  the  unbelieving  Jews  had 
taken  place.  Entered^  came  or  went  in,  not  at  that  time 
merely,  or  once  for  all,  but  as  a  jjcrmanent  arrangement.  He 
began  to  preach  there,  as  he  had  done  in  the  synagogue.  A 
ctrtahi  ?/tan,  literally,  some  (one).  Named.,  literally,  by  name 
(see  above,  on  5,  1.)  Justus.,  a  Latin  name,  which  we  have 
already  met  with,  as  the  Koman  surname  of  Joseph  Barsabas 
(<ee  above,  on  1,  22.)  There  is  a  singular  diversity  of  reading 
in  the  manuscripts  and  versions  as  to  this  name,  Justus.,  Titus 
Justus.,  Titlus  Justus^  Titus  so?i  of  Justus^  2'itus.  Some  have 
licnce  inferred  that  the  Justus  mentioned  here  was  really  the 
Titus  often  named  in  Paul's  epistles  (Gal.  2,1.3.  2  Tim.  4, 
10.  Tit.  1,  4.  2  Cor.  2,  13,  et  passhn),  but  never  elsewhere  in 
the  Acts,  an  omission  w^liich  these  textual  variations  may  have 
been  intended  to  supply.  (See  above,  on  15,  4.)  If  the  sup- 
posed connection  or  identity  has  any  historical  foundation,  the 
tradition  of  the  Church  has  not  preserved  it.  Both  names  are 
Roman,  which  agrees  well  with  the  description  of  Justus  as 
worsldppinrj  the  (true)  God,  a  phrase  connnonly  a})plied  to 
Proselytes  or  Gentiles  who  acknowledged  and  adored  Jehovah. 
(See  above,  on  13,  43.  50.  16,  14.  17,  4.  17.)  He  had  now,  no 
doubt,  gone  further,  and  recognized  the  Jesus  whom  Paul 
preached  as  the  Messiah.  Joined  hard.,  an  old  English  i)hrase 
for  next.,  adjoining.,  or  contiguous.  It  was  no  doubt  for  this 
reason  that  Paul  chose  it,  as  his  removal  and  resort  to  it  would 
be  a  kind  of  public  declaration  and  memorial  of  his  permanent 
secession  from  the  unbelievers  and  blasphemers  of  the  syna- 
gogue. A  comparison  of  synagogue  in  this  verse  with  the 
same  word  in  14,  43,  will  illustrate  the  transition  from  the  pri- 
mary and  proper  sense  of  meeting  to  the  secondary  one  of 
meeting-house. 

8.  And  Crispus,  the  chief  ruler  of  the  synagogue, 
behcved  on  tlie  Lord,  with  all  his  house  ;  and  many  of 
the  Corinthians,  heaiing  believed  and  were  baptized. 

Crispus.,  another  Koman  name,  but  m  this  case  certainly 
belonging  to  a  Jew,  perhaps  a  proselyte,  as  Gentile  birth  might 


ACTS    18,  8.  169 

not  disqualify  him  for  his  office.  Chief  ruler  of  the  synagogue^ 
in  Greek  a  single  word,  the  plural  form  of  which  is  rendered 
simply  rulers  of  the  synagogue  in  ]3,  15.  The  chief  mny  have 
been  added  on  account  of  the  article  {the  ruler) ^  supposed  by 
the  translators  to  imply  that  there  was  only  one.  But  the 
definite  form  of  the  expression  may  merely  tlesignate  him  as  a 
person  of  some  note,  '  Crispus  the  (well  known)  ruler  of  the 
synagogue,'  just  as  we  say,  "  the  Apostle  Paul,"  "  the  Prophet 
Daniel,"  although  there  were  many  other  Prophets  and  Apos- 
tles. There  is  also  reason  to  believe,  that  these  rulers  of  the 
synagogue  were  not  elective  ofiicers,  but  the  hereditary  elders 
of  the  Jews,  of  whom  there  would  of  course  be  a  plurality  in 
every  synagogue  or  congregation.  (See  above,  on  4,  5.  8.  23. 
5,  21.  6',  12,  and  below, ^^23,  14.  24,  1.  25,  15.)  If  this  be 
so,  the  position  occupied  by  Crispus,  although  highly  respecta- 
ble among  the  Jews,  was  not  so  eminent,  especially  in  Gentile 
eyes,  as  our  translation  may  suggest  to  English  readers.  It 
could  hardly  be  the  reason,  as  some  think,  for  Paul's  baptizing 
this  man  with  his  o^Y\\  hand,  as  we  know  that  he  did  from  his 
own  explicit  statement  in  his  first  epistle  to  this  very  church. 
(See  1  Cor.  1,  14.)  It  is  well  observed  by  Paley,  that  the  cor- 
respondence here  between  the  letter  of  the  narrative  is  just 
sufficient,  in  degree  and  kind,  to  prove  the  authenticity  of 
both,  without  exciting  the  suspicion  of  collusion  or  assimila- 
tion. If  the  epistle  had  been  framed  to  suit  the  history,  the 
names  of  Stephanas  and  Gains  would  not  have  been  added; 
in  the  contrary  case,  they  would  not  have  been  omitted. 
Paul's  departure  from  his  ordinary  practice  in  these  cases,  far 
from  implying  that  they  were  pecuharly  important,  or  entitled 
to  particular  attention  upon  his  part,  seems  to  be  treated  by 
himself  as  something  accidental  or  fortuitous.  (See  above,  on 
13,  9,  and  compare  1  Cor.  1,  13-17.)  Believed  on  (or  hi)  the 
Lord  (Jesus),  as  the  true  Messiah  and  the  only  Saviour.  (See 
above,  on  9,  42.  11,  17.  14,  23.  16,  31.)  With  all  his  house, 
or  more  exactly,  vnth  his  lohole  house,  household,  family.  (See 
above,  on  11,  14.  16,  15.  31.)  That  they  were  all  baptized  is 
not  affirmed,  but  seems  to  be  implied  both  here  and  in  Corin- 
thians. The  same  thing  is  recorded,  in  the  last  clause  of  the 
verse  before  us,  as  to  many^  of  the  Corinthians,  i.  e.  Greeks 
or  Gentiles,  who,  hearing  (not  of  it,  i.  e.  that  Crispus  was 
converted,  but  the  gospel  as  Paul  preached  it  in  the  house  of 
Justus),  believed,  or  were  converted,  became  Christians,  in  the 
same  sense  as  before. 

VOL.  II. — 8 


170  A  errs  1^  i».  10. 

9.  Then  spake  the  Lord  to  Paul  in  the  night  by 
a  vision,  Be  not  afraid,  l)nt  s])eak,  and  hohl  not  tliy 
peace  — 

And  the  Lonl^  i.  c.  the  Lord  Jcsup,  as  in  0,  17.  Said  by 
vision,  i.  o.  u  divine  communication,  with  or  without  a  vi.sible 
appearance.  See  above,  on  10,  9,  where  the  word  apjjeared 
is  exi)ressly  used.  Fear  not,  perliaps  imj)lying  that  he  was 
disposed  to  shrink  from  tlie  dangers  of  liis  new  position. 
Speak  and  he  not  silent,  as  he  may  liave  ])een  tempted  to  re- 
main. Or  this  may  be  merely  the  idiomatic  combination  of  a 
positive  and  negative  expression,  as  m  otlier  cases.  The  idea 
of  some  writers,  that  Paul  was  dejected,  when  he  came  to 
Corinth,  by  the  failure  of  his  ministry  at  Athens,  and  by  a 
consciousness  of  having  erred  there  in  his  mode  of  preaching, 
is  at  variance,  not  only  with  his  apostolical  authority,  but  also 
with  recorded  flicts.  The  way  in  which  he  introduced  the 
Gospel  to  his  Athenian  hearers  is  among  the  strongest  proofs 
of  his  extraordinary  wisdom.  That  he  did  not  preach  Christ 
fully  to  them,  was  because  they  would  not  hear,  and  not  be- 
cause he  had  begun  with  an  appeal  to  the  principles  of  natural 
rehgion.  The  divine  approbation  was  attested  by  several  con- 
versions, perhaps  many  (see  above,  on  17,  34.)  The  reference 
in  the  verse  before  us  can  be  only  to  such  natural  misgivings 
as  may  be  felt  by  the  best  and  most  courageous  men. 

10.  For  I  am  with  thee,  and  no  man  shall  set  on 
thee  to  hurt  thee  ;  for  I  have  much  people  in  this  city. 

This  verse  assigns  the  reason  w^hy  he  should  not  fear,  by 
as'suring  him  of  the  divine  presence  and  protection.  I  am 
with  thee,  in  a  special  and  extraordinary  sense,  to  aid  and 
guard  thee.  (See  above,  on  10,  38.)  The  effect  of  this  pro- 
tection is  then  stated.  No  man,  literally,  no  one  (see  above, 
on  5,  13.  23.  9,  7.  8.  10,  28.)  Set  on  thee,  an  old  English 
phrase,  of  wliich  a  kindred  form  still  current  is  the  noun  onset. 
The  Greek  verb  strictly  means  to  pAace  or  lay  upon,  impose, 
a  burden  (as  m  15,  28),  a  yoke  (as  in  15,  10),  stripes  (as  in 
16,  23),  the  hands  (as  in  8,  17.  19.  9,  12.  17.  13,  3),  the  latter 
always  as  a  spiritual  or  religious  act ;  whereas  a  kindred 
phrase  {to  throw  hands  iqjon  any  one)  means  to  seize  or  arrest 
(as  in  4,  3,  5,  18.  12,  1.)  The  other  verb  may  here  have  a  re- 
flexive sense,  to  place  or  set  one's  self  against,  i.  e.  to  assail, 


ACTS    18,   10-12.  171 

attack,  in  which  sense  it  is  also  used  by  Xenophon  and  in  the 
Septuagint  (Gen.  43,  18.)  To  hurt  (or  harm)  thee^  i.  e.  for 
the  purpose  of  so  doing,  or  as  the  actual  result.  (For  the 
usage  of  the  Greek  verb,  see  above,  on  7,  6.  19.  12,  1.  14,  2.) 
The  last  clause  gives  another  reason  why  he  should  not  fear. 
The  meaning  is  not  that  there  were  already  many  converts  in 
the  place  who  would  protect  him,  but  that  there  were  many 
yet  to  be  converted,  for  whose  sake  his  life  must  be  preserved. 
(Compare  John  10,  16.) 

11.  And  lie  continued  (there)  a  year  and  six 
months,  teachmg  the  word  of  God  among  them. 

Paul  believes  the  promise  and  obeys  the  order.  He  con- 
tinued there^  literally,  he  sat,  implying  safety  and  tranquillity, 
perhaps  with  some  allusion  to  the  customary  attitude  of  an- 
cient teachers.  (But  conq^are  Luke  24,  49,  where  the  same 
Greek  verb  is  rendered  tarry.)  A  year  and  six  months.,  a 
much  longer  stay  than  any  one  before  recorded  in  Paul's  mis- 
sionary life,  and  affording  time  for  the  abundant  and  extensive 
labours  presupposed  in  his  epistles  to  the  Church  of  Corinth. 
The  period  here  mentioned  may  be  either  that  of  his  whole 
residence  at  this  time,  or  the  part  of  it  extending  to  the  inci- 
dent recorded  m  the  next  verse.  In  the  latter  case,  the  sense 
will  be,  that  he  continued  quietly  and  safely  at  his  Avork  for 
eighteen  months,  when  it  was  unexpectedly  disturbed  and  in- 
terrupted. Some  prefer  this  explanation  on  the  ground  that 
it  vindicates  the  truth  of  the  Lord's  promise  (see  above,  on  v. 
10),  that  he  should  not  be  attacked,  whereas  he  was  attacked 
before  he  left  Corinth.  But  this,  though  plausible,  is  incon- 
clusive, as  the  promise  may  be  understood  to  mean  that  no 
one  should  assail  him  with  success,  or  so  as  really  to  hurt  him, 
either  personally,  or  by  interrupting  his  work  as  an  Apostle. 
Teaching  among  (literally,  hi)  them  (the  Corinthians)  the  ivord 
of  God  (the  true  religion,  see  above,  on  4,  31.  6,  2.  7.  13,  5.  7. 
44.  17,13.) 

12.  And  when  GaUio  was  the  deputy  of  Achaia, 
the  Jews  made  insurrection  with  one  accord  against 
Paul,  and  brought  him  to  the  judgment-seat  — 

Gallio  was  the  brother  of  Seneca,  the  famous  Stoic,  Avho 
describes  him  in  his  letters  3s  a  man  universally  beloved  on 


J  72  ACTS   18,   12.  13. 

account  of  his  amiable  disposition,  and  refers  to  liis  having 
caught  a  fever  in  Acliaia  (the  province  of  "wliich  Corinth  was 
the  cajjital.)  Tliis  relationship  probably  gave  rise  to  tlie  tra- 
dition and  the  fabrication  of  a  corresj)ondence  between  Seneca 
and  Paul.  According  to  one  account,  Gallio  shared  his  bro- 
ther's fate,  being  put  to  death  by  Xero  ;  according  to  another, 
he  destroyed  hinisclf.  GaU'io  being  (or  actinc/  as)  jyoconsul^ 
the  Greek  verb  corresponding  to  the  noun  used  in  13,  7.  8.  12, 
and  there  explained.  Here  again  Luke's  accuracy,  even  in 
minute  points,  is  remarkal)le.  One  historian  (Dio  Cassius) 
says  that  Achaia  was  at  first  an  imperial  province,  and  there- 
fore governed  by  Proconsuls  (see  above,  on  13,  7) ;  another 
(Tacitus)  that  it  was  afterwards  transferred  to  the  Senate, 
which  would  cause  it  to  be  governed  by  a  Pragtor ;  but  a  third 
(Suetonius)  records  its  restoration  to  the  Emperor  before  the 
time  of  these  events ;  so  that  the  nomenclature  of  the  narra- 
tive is  perfectly  correct.  Since  Gallio's  proconsulate  is  here 
assigned  as  the  date  of  the  new  movement,  it  is  probable  that 
he  arrived  and  entered  on  the  office  during  Paul's  abode  there, 
and  that  his  reputation  as  a  man  of  easy  temper  led  the  Jews 
to  make  the  attempt  here  recorded.  Made  insurrection^  or 
rose  vp  against.,  a  strengthened  form  of  the  Greek  verb  used 
in  4,  1.  6,  12.  17,  5,  and  there  explained.  With  one  accord^ 
unanimously,  which  implies  not  only  joint  action,  but  precon- 
cert and  a  systematic  plan.  (For  the  etymology  and  usage 
of  the  Greek  word,  see  above,  on  1,  14.  2, 1.  46.  4,  24.  5,  12. 
7,57.  8,6.  12,20.  15,25.)  ^/'o?^^/i#,  led,  not  necessarily  im- 
plying force  or  violence,  but  only  the  presenting  of  his  person 
as  a  prisoner  before  the  magistrate.  The  judgment-seat.,  or 
the  tribunal  of  the  governor,  to  wliich  the  Romans  attached 
great  importance  and  a  kind  of  sanctity,  so  that  the  Pra3tors 
and  Proconsuls,  sent  into  the  provinces,  sometimes  carried 
their  tribunals  with  them.  (For  the  meaning  of  the  Greek 
word  here  used,  see  above,  on  12,  21,  and  compare  Matt.  27, 
19.  John  19,  13.) 

13.  Saying,  This  (fellow)  persuadeth  men  to  wor- 
ship God  contrary  to  the  law. 

Saying  that  (ort),  the  usual  Greek  formula  of  citation,  even 
when  the  very  words  are  given  ;  whereas  we  use  it  only  when 
we  give  the  substance.  It  is  omitted  in  translation  here,  as  it 
was  in  2,  13.    5,23.25.    6,11.14.  11,3.    13,34.  16,36.    17,6. 


ACTS   18,  13.  14.  173 

In  the  few  places  where  it  is  expressed  (7,  6.  15,  5),  there  is  a 
sliglit  change  of  construction  to  accommodate  our  idiom.  Fel- 
loio  is  not  expressed  in  Greek,  but  supplied  by  the  translators, 
to  convey  the  contemptuous  meaning  commonly  attached  to 
the  demonstrative  {thiii)  when  absolutely  used.  But  besides 
the  uncertainty  of  the  alleged  usage,  the  simple  idea  of  this 
7nan  {or  2yerson)  would  have  been  expressed  precisely  in  the 
same  way.  Persuadeth^  an  emphatic  compound  of  the  verb 
so  rendered  in  v.  4,  and  in  13,  43.  14,  19.  above.  To  loorship 
GocJ^  the  Greek  verb  so  repeatedly  applied  to  the  worship  of 
Jehovah  by  the  Gentiles.  (See  above,  on  v.  7,  and  compare 
13,43.  50.  16,  14.  17,  4.  17.)  Against  the  km  is  understood 
by  some  to  mean  the  Roman  law,  which,  like  those  of  Turkey 
and  some  Christian  states,  recognized  certain  kinds  of  worship 
or  religion  besides  that  established,  and  allowed  no  others. 
To  the  supposition  that  it  means  the  law  of  Moses,  these  in- 
terpreters object,  that  with  this  the  Roman  magistrates  had 
no  concern,  either  as  interpreters  or  executioners.  But  as 
this  is  just  what  Gallio  says  in  the  next  verse,  the  objection 
rather  favours  that  construction.  It  is  possible,  however,  that 
the  phrase  was  meant  to  be  equivocal  by  those  who  used  it,  so 
that  what  was  really  a  violation  only  of  their  o^vn  law  might 
be  taken  by  the  inexperienced  Proconsul  as  an  offence  against 
the  Roman  government,  and  as  such  punished. 

14.  And  when  Paul  was  now  about  to  open  (his) 
mouth,  Gallio  said  unto  the  Jews,  If  it  were  a  matter 
of  wrong  or  mcked  lewdness,  O  (ye)  Jews,  reason 
would  that  I  should  bear  \\ith  you  — 

Paul  being  about  (see  above,  on  3,  3.  5,  35.  11,  28.  12,  6. 
13,  34.  16,  27.  17,  31)  to  open  his  mouth  (see  above,  on  8,  35. 
10,  34),  i.  e.  to  sjjeak  in  his  own  defence  and  in  answer  to  the 
charge  just  brought  against  him.  Some  suppose  Gallio's  in- 
terruption to  be  here  recorded  as  a  disrespectful  or  contemp- 
tuous act  towards  Paul  himself  But  it  seems  to  have  been 
rather  like  the  practice  in  the  English  courts  of  hearing  only 
one  side  when  the  case  is  too  plain  to  require  discussion,  and 
stopping  the  party  in  whose  favour  the  decision  is  to  be. 
Thus  viewed,  the  interruption  was  a  virtual  decision  in  Paul's 
favour,  or  at  least  an  intimation  that  he  needed  no  defence. 
The  reason  is  given  in  the  other  clause  by  GalUo  himself.     If 


174  ACTS   18,  It-IG. 

indeed^  a  jjarticlo  sufj:!:;estin<]^  tliat  the  case  is  only  a  supposed 
one.  A  matter  of  icrong^  literally,  (oi  injustice^  or  a  legal  in- 
jury, a  violation  of  your  civil  rights.  J^tcdnass  is  too  stiong 
ami  loo  sprcilic  a  version  of  a  Ciriek  word  near  akin  to  that 
translated  mischief  \n  13,  10,  and  denoting  undue  lacility  of 
action,  i.  e.  recklessness,  unseruj)ulousness,  here  determined 
l>y  the  epithet  ((cieked)  to  denote  an  immorality,  perhaps  as 
<listinguished  from  an  illegal  act,  which  had  just  been  men- 
tioned. The  two  together  are  intended  to  describe  the  whole 
class  of  offences,  of  which  the  civil  magistrate  was  bound  to 
take  C(\gniz:mce.  Heason  xooxdd  is  an  obscure  translation  of 
a  dubious  (ireek  phrase,  which  may  either  mean,  according  to 
reason^  or  throughout  {your)  speech.  '  I  would  litar  you  as  in 
duty  bound,'  or  '  I  would  hear  you  to  the  end.'  The  verb 
does  not  literally  mean  to  hecu\  but  to  hear  or  bear  with.  '  I 
would  think  it  rational  or  right  to  bear  with  your  complaints,' 
or,  M  would  bear  with  yon,  as  long  as  you  thought  fit  to 
speak,'  if  your  complaints  had  reference  either  to  legal  or  to 
moral  wrong. 

15.  IG.  But  if  it  be  a  question  of  words  and  names, 
and  (of)  your  law,  look  ye  (to  it) ;  for  I  will  be  no  judge 
of  such  (matters).  And  he  drave  them  from  the  judg- 
ment-seat. 

But  if  as  you  know  to  be  the  case,  which  is  equivalent  to 
since^  the  conditional  particle  not  always  signitSdng  doubt  (see 
above,  on  4,  9.  16,  15.)  A  question^  literally,  something 
sought,  that  is  a  subject  of  inquiry  and  dispute  (see  above,  on 
15,  2,  and  belo^^,  on  23,  29.  25,  19.  26,  3.)  Words^  literally, 
a  icord^  or  language,  speech,  as  opjDOsed  to  action.  JVames 
does  not  necessarily  denote  the  names  Jfessiah,  Christy  and 
JesuSy  although  these  may  be  included,  as  may  those  of  Chris- 
tian., Jew.,  &c.  But  the  term  has  rather  a  generic  sense,  as 
when  we  say  proverbially  "  names  are  things."  The  sentence 
is  descriptive  of  mere  verbal  controversy  or  logomachy,  as 
opposed  to  questions  of  prmciple  or  fact.  Aral  of  law.,  the 
{law)  icith  you^  or  that  belonging  to,  prevailmg  among  you, 
not  us.  The  preposition  and  construction  are  the  same  as  iji 
17,  28  {your  own  poets.,  i.  e.  yours,  not  ours.)  Look  ye  to  it, 
literally,  ye  shall  see  (i.  e.  must  see  to  that)  yourselves.,  a  very 
similar  expression  to  that  used  by  the  chief  priests  in  reply  to 
Judas,  when  lie  repented  of  his  crime  and  returned  the  price 


ACTS   18,  15-17.  175 

of  blood  (Matt.  27,  3-5.)  For  a  judge  of  these  things  I  do 
not  loish  (or  choose)  to  be.  Nothing  coiild  be  more  charac- 
teristic of  a  Roman,  such  as  Gallio  is  reputed  to  have  been, 
than  this  contemptuous  indifference,  unmixed  with  any  thing 
like  spite  or  anger,  towards  the  Jews  and  their  internal  feuds 
and  broils.  The  perfect  truth  of  these  unstudied  portraits, 
without  any  thing  like  formal  or  avowed  description,  is  among 
the  strongest  incidental  proofs  of  authenticity.  (See  below, 
on  25,  18-20.)  In  perfect  keeping  with  this  speech  is  the  act 
by  which  it  was  accompanied  (v.  16),  and  which  is  not  to  be 
regarded  as  an  act  of  brutal  violence,  but  merely  as  a  summa- 
ry and  practical  expression  of  the  resolution  which  he  had 
expressed  in  words.  Drave  (or  drove)  them  from  the  judg- 
meiit-seat  (tribunal,  as  in  v.  12),  i.  e.  peremptorily  dismissed 
them  and  refused  to  hear  them  further.  This  attenuated 
meaning  of  the  verb  is  found  in  the  best  Greek  writers,  who 
aj^ply  it  to  banishment,  and  even  to  the  marching  of  an  army. 

17.  Then  all  tlie  Greeks  took  Sosthenes,  tlie  chief 
ruler  of  the  synagogue,  and  (beat)  him  before  the  judg- 
ment-seat ;  and  Gallio  cared  for  none  of  those  things. 

Instead  of  Greeks^  some  manuscripts  read  Jews^  according 
to  which  text  the  sense  would  seem  to  be,  that  they  ascribed 
their  failure  to  the  way  in  which  their  case  had  been  j^resent- 
ed  to  the  governor  by  Sosthenes.  Another  still  less  j^i'obable 
opinion  is  that  Sosthenes,  like  Crispus  (see  above,  on  v.  8), 
v\'as  a  Christian  convert,  and  was  beaten  by  the  Jews  on  that 
account.  But  if  GaUio  would  not  even  hear  their  charges 
against  Paul,  he  surely  would  not  have  allowed  such  violence 
against  his  followers.  According  to  the  common  text,  the 
meaning  seems  to  be,  that  when  the  governor  so  cavaUerly 
sent  them  off,  the  Greeks  who  had  been  looking  on  expressed 
their  indignation,  or  perhaps  gave  vent  to  their  long  cherished 
liatred  of  the  Jews,  by  beating  their  official  representative. 
The  latest  critics  omit  both  words  {Greeks  and  Jews)^  which 
leaves  the  clause  indefinite,  or  refers  it  to  all  present ;  but  as 
these  must  have  been  mostly  Greeks  or  Gentiles,  the  essential 
meaning  still  remains  the  same.  There  is  no  need  of  assuming 
that  Sosthenes  was  the  successor  of  Crispus,  or  the  ruler  of 
another  synagogue,  as  the  office  probably  was  not  elective, 
and  was  held  by  a  plurality  of  persons  (see  above,  on  v.  8.) 
That  this  is  "  Sosthenes  the  brother,"  named  in  the  beginning 


170  ACTS   18,   17.  IS. 

of  Paul's  second  c})istle  to  the  Coriiitliiaiis,  is  not  inipossiI>Ic, 
and  rather  favoured  by  tlie  identity  of  name;  but  it  rests  on 
no  otlier  proof,  and  requires  us  to  assume  tluit  lie  was  after- 
wards converted.  And  none  of  these  things  concerned  Galllo 
(or  irns  a  care  to  him.)  The  ori<^nnal  construction  is  imper- 
sonal, like  that  in  John  12,  G,  where  the  same  form  of  the  verb 
is  used,  whereas  in  every  other  case  it  is  the  i)resent  tense  (see 
Matt.  22,  10.  Mark  4,  38.  12,  14.  Luke  10,  10.  John  10,  13. 
1  Cor.  9,  9.  1  Pet.  5,  7),  and  in  one  the  im})erative  mood 
(l  Cor.  7,  21.)  The  immediate  reference  in  t/nse  things  is  to 
the  disorderly  proceedings  of  the  multitude  before  the  very 
judgment-seat  of  Gallio,  whose  silence  and  indilt'erence  is  re- 
corded as  a  token  of  his  nonchalance  or  stoical  npathy,  and 
only  indirectly  of  that  callousness  or  coldness  in  religion, 
which  is  commonly  regarded  as  the  principal  thing  here  in- 
tended ;  so  that  Gallio  has  become  a  standing  type,  and  "  Gal- 
lio-like"  a  stereotyped  simile,  in  our  religious  phraseology. 
That  he  knew  little  and  cared  less  about  the  true  religion,  is 
most  probable ;  that  he  was  equally  indifferent  to  all  religions, 
true  or  false,  is  possible;  but  neither  of  these  facts  is  here  dis- 
closed, except  by  inference  from  what  is  really  affirmed,  to 
wit,  that  when  the  Jews  accused  Paul  he  refused  to  hear 
them,  and  when  Sosthenes  was  beaten  by  the  mob  he  suffered 
it,  and  none  of  these  things  troubled  or  concerned  him. 

18.  And  Paul  (after  this)  tamed  (there)  yet  a  good 
while,  and  then  took  his  leave  of  the  brethren,  and 
sailed  thence  into  Syria,  and  with  him  Priscilla  and 
Aquila,  having  shorn  (his)  head  in  Cenchrea,  for  he 
had  a  vow. 

The  original  construction  is,  'And  Paul,  having  still  re- 
mained (continued  on,  or  staid  over)  many  days  (literally, 
days  enough),  having  taken  leave  of  the  brethren,  sailed,  <fcc.' 
After  this.,  suppUed  by  the  translators,  may  be  said  to  repre- 
sent the  particle  with  which  the  Greek  verb  is  compounded, 
and  which  properly  denotes  addition  or  continuance.  It  may 
here  suggest  that  he  remained  there  longer  than  he  first  in- 
tended, as  another  compound  of  the  same  verb  does  in  10,  48. 
15,  34.  Hie  hrethren^  the  converts  who  composed  the  infant 
church  of  Corinth,  bailed  thence^  literally,  sailed  out.,  a  kin- 
dred form  to  that  in  13,  4  {sailed  aicay.)     Into  Syria,  i.  e.  on 


ACTS  18,  18.  177 

his  way  to  Antioch,  though  not  by  a  dh-ect  course  (see  below, 
on  vs.  19.22.)  Having  shorn  [ov  shaved)  the  head  in  Cen- 
chrea^  one  of  the  two  j^orts  of  Cormth,  on  the  east  side  of  the 
isthmus  (see  above,  on  v.  1.)  It  has  been  a  subject  of  dispute 
for  ages,  and  especially  since  Chrysostom  and  Jerome,  whether 
this  relates  to  Paul  or  Aquila.  In  favour  of  the  latter  con- 
struction, it  is  urged  that  Aquila  not  only  is  the  nearest  ante- 
cedent, but  is  postponed  to  Priscilla,  as  if  to  bring  him  hito 
closer  connection  with  the  verb  that  follows.  The  force  of 
this  argument  is  much  diminished  by  the  fact  that  the  names 
occur  in  the  same  order  elsewhere  (Rom.  16,  3.  2  Tim.  4,  19), 
perhaps  because  Priscilla  was  more  active  and  intelligent  or 
better  known.  The  position  of  the  name  is  also  neutralized 
by  the  construction,  in  which  there  is  a  series  of  participles, 
all  relating  to  Paul,  unless  this  be  an  exception.  If  Aquila 
were  meant,  the  natural  expression  would  have  been,  who 
shaved  (not  having  shaved)  his  head  in  Cenchrea.  There  is, 
moreover,  no  sufficient  reason  for  the  mention  of  a  circum- 
stance so  imimportant  in  relation  to  a  minor  personage  like 
Aquila.  If  meant  to  show  Paul's  tolerance  of  ceremonial  ob- 
servances among  his  followers  and  friends,  which  is  by  no 
means  an  obvious  supposition,  this  design  would  doubtless 
have  been  more  distinctly  stated.  But  admitting  that  the 
words  refer  to  Paul,  there  are  still  two  questions  to  be  an- 
swered. The  first  is,  how  this  ceremonial  act  is  to  be  recon- 
ciled with  Paul's  anti-judaic  principles  and  practice.  The 
answer  is,  that  during  the  anomalous  interval  between  the  day 
of  Pentecost  ajidthe  downfall  of  Jerusalem,  the  observance  of 
the  ceremonial  law,  whether  stated  or  occasional,  was  always 
lawful,  sometimes  necessary,  often  expedient,  as  a  means  of 
safety  or  conciliation.  (See  above,  on  2,  46.  16,  3.)  In  the 
present  case  it  may  have  had  respect  to  persons  with  whom 
Paul  expected  soon  to  meet,  either  in  Jerusalem  or  Antioch, 
where  some  suppose  the  conference  referred  to  in  Gal.  2, 11-14, 
to  have  taken  place  soon  after  this,  although  it  has  been  com- 
monly referred  to  a  much  earlier  date.  The  other  question 
has  respect  to  the  nature  of  the  vow  here  mentioned.  Its 
form  resembles  that  of  the  Nazarites,  who  abstained  from 
strong  drink  and  allowed  their  hair  to  grow  for  a  specific 
time,  at  the  close  of  which  they  shaved  their  heads  and  offered 
certain  sacrifices,  as  prescribed  in  Num.  6,  1-21.  But  as  these 
rites  could  be  performed  only  at  the  temple,  or  at  least  in  Pa- 
lestine, the  most  probable  conclusion,  on  the  whole,  is  that  this 

VOL.  II. — 8* 


178  ACTS   18,   18-21. 

was  a  ])ersonal  or  ])iivate  vow,  such  ;is  we  road  of  elscwliere 
(e.  <:.  Gen.  2S,  20.  Lev.  27,  2.  Num.  .30,  2.  Deut.  2;i,  21.  Judg. 
11,';J0.  1  Sam.  1,  11.  2Sam.  15,  7.  Ps.  65,  1.  Ecc.  5,  4),  the 
outward  lormalities  of  which  would  naturally  be  conformed 
to  those  of  wliich  the  law  took  cognizance.  Some  suppose  tliat 
the  sliaviiiLC  of  his  head  was  tlie  asswmj)lion  of  tlie  vow,  but 
this  is  contrary  to  all  analogy  and  usage.  (See  below,  on  21, 
24,  and  compare  Num.  G,  1.'}.  18.) 

19.  And  he  came  to  Eplicsus,  and  left  them  there : 
but  he  liiiiiself  entered  into  the  synagogue,  and  rea- 
soned with  the  Jews. 

Cctfne  doicn  upon  (or  into)  Ephes^is^  arrived  tliere  (see 
above,  on  IG,  1.)  Ephesus  being  ojjposite  to  Corinth,  on  the 
eastern  side  of  the  Egean  Sea,  may  have  been  a  customary 
sto})})ing-})lace  in  voyages  from  Greece  to  Syiia.  I^eft  them 
(Aquila  and  Priscilla)  tJiere  (in  E})hesus.)  The  relation  of  the 
clauses  is  obscure  and  doubtful.  Some  sui)pose  the  synagogue 
at  Ephesus,  as  at  Berea  (see  above,  on  17,  10),  to  have  been 
outside  of  the  city,  and  that  Paul  went  out  to  it,  leavhig  his 
com] (anions  in  the  town.  But  this,  even  if  true,  Avas  too 
minute  a  circumstance  to  be  recorded,  wliich  olrjection  does 
not  lie  against  tlie  common  opinion,  tliat  the  leavmg  liere 
meant  was  at  Paul's  departure  to  resume  his  journey  eastward, 
and  that  after  mentioning  it,  Luke  reverts  to  his  short  stay 
there,  lor  the  purpose  of  noting  that  lie  did  not  neglect  even 
this  occasion  of  addressing  the  Jews  in  the  synagogue.  As  if 
he  had  said,  Aquila  and  Priscilla  went  no  further,  leaving 
Paul  to  comi)lete  his  voyage  alone,  but  not  till  he  had  gone 
into  the  synagogue  and  there  addressed  the  Jews,  showing 
how  far  he  was  from  having  abandoned  the  desire  and  hope 
of  their  salvation.  (See  above,  on  v.  6,  and  on  13,  46;  and 
for  the  meaning  of  the  verb  translated  reasoned^  on  v.  4.  IV, 
2.  17.) 

20.  21.  When  they  desired  (him)  to  tarry  longer 
time  with  them,  he  consented  not ;  but  bade  them  fare- 
well, saying,  I  must  by  all  means  keep  this  feast  that 
Cometh  in  Jerusalem  :  but  I  will  return  again  unto 
you,  if  God  will.     And  he  sailed  from  Ephesus. 


ACTS    18,  20-22.  179 

IV/ien  they  desired  Jmn^  literally,  they  asJcing  him  (see 
above,  on  3,  3.  10,  48.  16,  39.)  To  tarry  longer  time^  liter- 
ally, for  more  time  to  remain.  This  request  implies  that  they 
were  favourably  impressed  with  Paul's  address,  and,  as  some 
suppose,  with  his  ceremonial  act  at  Cenchrea.  Consented.,  a 
Greek  verb  originally  meaning  nodded^  as  a  natural  and  cus- 
tomary gesture  of  assent  or  affirmation.  Bade  fareicell.,  the 
same  verb  that  is  rendered  tooh  his  leave  in  v.  18.  I  must.,  or 
it  is  necessary  for  me  (8et  />t€.)  By  all  means.,  or  at  all  events., 
whatever  else  may  happen,  in  familiar  English,  any  how.  The 
feast.,  the  coming  (one),  that  now  approaching  or  at  hand. 
This  is  commonly  supposed  to  have  been  Pentecost,  as  naviga- 
tion was  not  commonly  resumed  before  the  passover,  and  no 
other  annual  solemnity  was  absolutely  called  "the  feast." 
Kee2y.,  literally,  make.,  which  may  either  mean  observe.,  cele- 
brate, or  spends  pass,  as  applied  to  time  in  15,  33,  above.  The 
latter  is  commonly  preferred,  because  it  seems  less  probable 
that  Paul  considered  himself  bound  to  keep  a  Jewish  festival, 
than  that  he  wished  to  take  advantage  of  it  as  an  opportunity 
of  meeting  with  great  numbers  from  all  quarters.  (See  above, 
on  2,  5.)  Some  of  the  latest  critics  expunge  this  clause,  as  an 
interpolation  from  20,  16,  on  the  ground  of  its  omission  in 
several  of  the  oldest  manuscripts  and  versions.  But  others, 
Avith  much  more  probability,  account  for  this  omission  by 
supposing,  that  these  old  transcribers  and  translators  fell  into 
the  natural  mistake,  still  made  by  many  readers,  of  believing 
that  no  visit  to  Jerusalem  is  mentioned  in  the  context,  and 
therefore  thought  it  necessary  to  omit  a  promise  which  was 
not  fulfilled  (but  see  below,  upon  the  next  verse.)  There  is 
no  doubt  that  the  last  clause  of  v.  21  is  genuine.  God  loill- 
hig.,  Vulg.  Deo  vole.nte.  Sailed.,  not  the  verb  used  in  v.  18, 
but  that  m  13,  13.  16,  11. 

22.  And  when  he  had  landed  at  Cesarea,  and  gone 
up,  and  saluted  the  church,  he  went  down  to  Antioch. 

When  he  had  Umded.,  literally,  having  come  down  (i.  e. 
from  the  vessel)  into  Cesarea^  and  gone  %Lp  (i.  e.  to  Jerusa- 
lem), and  saluted  the  church  (i.  e.  the  mother-church  there, 
the  only  one  that  would  be  absolutely  so  called),  he  icent  down 
(from  Jerusalem  again)  to  Antioch,  thus  returning  to  his  point 
of  departure,  as  he  did  at  the  close  of  his  first  mission  (see 
above,  on   14,  26.)     It  may  seem  more  obvious  and  natural 


180  ACTS    18,  22.  2:3. 

at  nrst  siLclit  to  ni)}>ly  the  middk'  clauses  of  this  verse  to 
Cesarea,  which  is  aetually  mentioned,  wliile  Jerusalem  is  not. 
But  wliy  should  he  have  gone  out  of  his  way  to  Cesarea,  if  not 
in  execution  of  the  purpose  so  e.\]»licitly  avowed  in  the  }»re- 
ceding  verse  ?  And  why  should  his  salutinic  tlie  cliurch  there 
be  mentioned  as  a  eireumstance  of  any  moment?  He  is  also 
said  to  have  gone  tfp^  for  which  no  reason  can  be  given  at 
Cesarea,  whereas  it  is  the  constant  nsage  with  respect  to  Je- 
rusalem. (See  above,  on  11,  2.  15,  2,  and  compare  Matt.  20, 
17.  ]MarklO,  ;{2.  Luke  2,  42.  John  5,  1.  7,8.  11,55.  12,20. 
Gal.  1, 17.  18.  2,  1.  2.)  The  same  is  true  o{  going  down  from 
Jerusalem  to  Antioch  (see  above,  on  8,  5.  9,  32.  11,27.  12,  19. 
15,  1) ;  but  in  what  sense  could  he  go  doinn  from  Cesarea  to 
the  same  place  ?  To  all  these  reasons  may  be  added  a  con- 
clusive one  derived  from  the  i)receding  verse.  If  Paul  was 
not  really  in  liaste  to  reach  the  Holy  City,  how  can  his  decla- 
ration there  be  justified,  or  what  could  be  his  motive  for  mak- 
ing it  ?  If,  on  the  other  hand,  this  was  liis  purpose,  when  was 
it  carried  into  execution  ?  Or  if  it  was  prevented,  why  is  not 
tliat  recorded,  to  explain  and  justify  the  failure  ?  The  only 
method  of  avoiding  all  these  difficulties  is  by  adopting  what  is 
now  the  usual  interpretation  of  the  verse  before  us. 

23.  And  after  he  liad  spent  some  time  (there),  he 
departed,  and  Avent  over  (all)  the  country  of  Gahitia 
and  Phrygia  in  order,  strengthening  all  the  disciples. 

A  chapter  might  conveniently  liave  been  begun  here,  at 
the  opening  of  Paul's  third  foreign  mission.  Having  made 
(i.  e.  spent,  see  above,  on  v.  21  and  15,  0.3)  some  time  (at  An- 
tioch, see  above,  on  4,  28.)  Departed^  literally,  came  out, 
went  forth  (see  above,  on  7,  4.  10,23.  11,25.  12,17.  14,20. 
15,  24.  40.  16,  3. 10.  40.  17,  33.)  Went  over^  literally,  coining 
(i.e.  passing)  through  (see  above,  on  8,  4. 40.  9,32.  10,38. 
11,19.22.  13,0.14.  14,24.  15,3.41.  16,6.  17,23.)  -Galatia 
and  Phrygia^  interior  provinces  of  Asia  Minor,  mentioned  to- 
gether with  the  same  brevity  as  here,  and  with  the  same  pecu- 
liar formula  {the  Golatian  regio7i)  in  the  account  of  Paul's 
second  mission  (see  above,  on  16,  6),  but  in  the  opposite  order 
(Phrygia  and  Galatia)^  to  which  some  refer  the  jjlirase  in 
order  here  used ;  but  it  rather  has  respect  to  the  methodical 
successive  visitation  of  the  churches,  the  details  of  which  were 
probably  diversified  by  no  extraordinary  incidents,  as  both 


ACTS   18,  28.  24.  181 

visitations  are  so  briefly  mentioned.  Strengthening^  the  same 
word  that  is  rendered  confirming  (or  confirmed)  in  14,22. 
15,  32.  41,  in  all  which  cases,  as  in  this,  it  denotes  not  a  cere- 
mony but  an  intellectual  and  spiritual  process  of  instruction 
and  conviction. 

24.  And  a  certain  Jcav,  named  ApoUos,  bom  at 
Alexandria,  an  eloquent  man,  (and)  mighty  in  the 
Scriptm'es,  came  to  Ephesus. 

Having  thus  despatched  in  a  single  sentence  Paul's  re- 
visitation  of  Galatia  and  Phrygia,  Luke  proceeds  to  the  more 
important  part  of  his  third  mission,  namely,  his  residence  at 
Ephesus ;  but  first,  as  a  preliminary  topic,  introduces  the  ap- 
pearance of  ApoUos  there  before  I^aul's  arrival.  A  Jew^  by 
birth  and  education,  in  which  sense  Paul  himself  was  one. 
ApoUos  by  name^  most  probably  a  contracted  form  oi  Apollo- 
7iius.  (For  similar  contracted  forms  in  «s,  see  above,  on  15, 
22.)  An  Alexandrian  by  birth  {race  or  nation.,  see  above,  on 
V.  2.  4,  36.)  Alexandria  in  Egypt,  so  called  from  its  founder, 
Alexander  the  Great,  was  at  this  time,  not  only  a  great  com- 
mercial mart,  but  an  illustrious  seat  both  of  Greek  and  He- 
brew learning.  A  multitude  of  Jews  were  settled  here  under 
the  Ptolemies  or  Macedonian  kings  of  Egypt,  and  were  thus 
brought  into  contact  with  the  Greek  philosophy  and  civiliza- 
tion. It  was  here  that  the  Septuagint  version  had  its  origin, 
and  the  school  of  Platonizing  Jews  represented  by  Philo. 
There  was  no  place  where  greater  advantages  of  education 
were  enjoyed  in  the  age  of  the  Apostles,  among  which  may  be 
reckoned  the  greatest  library  of  the  ancient  world.  Eloquent., 
a  Greek  word  also  meaning  learned.,  especially  in  history ;  but 
the  first  sense  is  more  conmion  with  the  later  writers,  and  is 
probably  the  prominent  one  here,  as  Apollos's  scriptural  learn- 
ing is  separately  mentioned  in  the  last  clause.  The  original 
order  is,  arrived  at  Ephesus.,  being  mighty  in  the  Scriptures. 
This  collocation,  which  is  not  retained  in  English,  seems  to 
separate  the  qualities  ascribed  to  Apollos,  as  if  one  were  pre- 
vious and  the  other  subsequent  to  his  arrival;  or  as  if  the  first 
were  of  a  general  nature,  and  the  second  had  a  more  specific 
eference  to  the  object  of  his  visit.  He  was  eloquent  and  edu- 
cited,  but  when  he  appeared  at  Ephesus,  displayed  another 
special  qualification,  that  of  intimate  acquaintance  with  the 
word  of  God,  and  an  extraordmary  power  in  expounding  and 


182  ACTS   18,  24.  25. 

eiilbrcing  it,  bi^th  whicli  ideas  arc  suggested  V>y  the  ])rcgnant 
phrase,  mighty  in  (he  ^Scriptures. 

25.  This  iiKiii  was  instructed  in  tlic  way  of  the 
Lord ;  and  being  fervent  in  the  spirit,  he  spake  and 
tanglit  dihgentlv  tlic  things  of  the  Lord,  knowing  only 
the  baptism  of  John. 

Was  instructed  might  be  understood  to  moan  after  he  ar- 
rived at  Ej)1r'Sus  ;  but  the  original  expression  is  the  usual  form 
of  the  i»luperfect  passive,  he  had  been  instructed^  i.  e.  already, 
or  before  he  came  tliere.  The  verb  itself  is  one  peculiar  to 
the  Hellenistic  and  Ecclesiastical  Greek,  and  is  used  to  denote 
oral  elementary  instruction,  being  the  root  of  the  words  cate- 
chism, catechize,  cfcc.  (Compare  Luke  1,  4.  Rom.  2,  18.  1  Cor. 
14,  19.  Gal.  C,  0,  and  see  below,  on  21,  21.  24.)  The  icay  of 
the  Lord  is  a  phrase  used  elsewhere  only  in  relation  to  the 
ministry  of  John  the  Baptist,  as  our  Lord's  forerunner  (see 
Matt.  3,  3.  Mark  1,  3.  Luke  3,  4.  John  1,  23),  and  as  John's 
baptism  is  expressly  mentioned  in  the  last  clause,  it  has  been 
suggested,  and  is  not  impossible,  that  it  here  means  the  reli- 
gion taught  by  John,  i.  e.  the  doctrine  of  a  Messiah  come  or 
coming,  and  of  his  kingdom  as  at  hand  (see  Matt.  3,  1.  2.  11. 
12.)  It  is  commonly,  however,  understood  to  mean  the  gos- 
pel, or  the  doctrme  of  Christ  himself,  elsewhere  called  the 
(this  or  that)  way.  (See  above,  on  9,  2,  and  below,  on  19,  9. 
23.  22,  4.  24,  14.  22.)  Fervent  (literally,  hoiUnrj)  in  spirit^  is 
a  phrase  used  by  Paul  in  Rom.  12,  11.  SjxtJce  (or  talked)  and 
taught  may  signify  jjrivate  and  public  teaching  (see  above,  on 
16,  13.  32.)  JJiligently  is  not  the  meaning  of  the  Greek  word, 
but  exactly^  accurately,  or  correctly,  i.  e.  as  far  as  he  knew  or 
had  as  yet  been  taught,  if  by  the  things  of  (or  about)  the  Lord 
we  understand  the  gospel.  But  if  that  phrase  means  John's 
prospective  preaching  of  the  Saviour,  the  adverb  may  be  taken 
in  its  strongest  sense.  Is^nowing^  knowing  well,  a  stronger 
word  than  that  which  is  conmionly  so  rendered  (see  above,  on 
10,  28.  15,  7,  and  below,  on  19, 15.  25.  20,  18.  22,  19.  24,  10. 
26,  26.)  Tlie  baptism  of  John  may  be  either  the  rite  properly 
so  called,  or  John's  whole  ministry  and  doctrine  (see  above, 
on  1,  22.  10,  37.)  The  meaning  cannot  be,  that  Apollos  did 
not  know  that  the  Messiah  had  actually  come,  or  who  he  was; 
for  John  had  identitied  him  and  baptized  him  before  the  close 


ACTS   18,  25-27.  183 

of  his  ovrn  ministry.     (See  Matt.  3, 13.  Mark  1,  9.  Luke  3,  21. 
John  1,  29-36.  3,  26-36.) 

26.  And  lie  began  to  speak  boldly  in  tlie  syna- 
gogue ;  whom  when  Aquila  and  Priscilla  had  heard, 
they  took  hmi  unto  (them),  and  expounded  unto  him 
the  way  of  God  more  perfectly. 

This  same  man  (oijtos  re),  or  this  man  also^  besides  talking 
and  teaching  as  above  related,  now  began  to  speak  publicly 
and  plainly  (sec  above,  on  9,  27.  29.  13,  46.  14,  3)  in  the  syna- 
gogue of  Ephesus,  where,  as  a  native  Jew,  he  had  liberty  not 
only  of  worship  but  of  speech  (see  above,  on  13,  5.  14.  15.) 
But  Aquila  and  Priscilla  (whom  Paul  had  left  at  Ephesus,  v. 
19),  hamng  heard  him^  in  the  synagogue  which  they  stih  fre- 
quented, or  to  which  they  were  attracted  by  the  fame  of  this 
new  preacher,  took  him  unto  {thein)^  into  their  society  or  com- 
pany, the  same  verb  that  is  used  above  in  17,  5.  Expound- 
ed^ set  forth,  stated,  and  explained,  the  same  verb  that  is  used 
above  in  11,  4,  and  in  a  very  diiferent  sense,  in  7,  21.  Tlie 
vmy  of  God^  i.  e.  his  method  of  salvation,  and  the  doctrine  of 
his  Son.  The  latest  critics  olnit  God^  and  simply  read  the  loay^ 
which  may  then  be  an  abbreviation  of  the  phrase  used  in  v. 
25.  That  it  means  the  same  with  that  phrase,  seems  to  follow 
from  their  teaching  him  this  way  more  accurately  or  exactly^ 
the  comparative  form  of  the  adverb  in  v.  25.  The  English 
versions  are  peculiarly  unfortunate  in  rendering  this  adverb 
by  two  entirely  different  English  ones  {diligently  and  2:>erfect- 
ly),  neither  of  which  expresses  its  true  meaning.  The  sense 
of  this  clause  may  be  either  that  they  gave  him  a  more  accu- 
rate idea  of  the  gospel,  the  Christian  system ;  or  that  they 
taught  him  more  exactly  what  the  way  of  the  Lord  was  which 
John  came  to  prepare. 

27.  And  when  he  was  disposed  to  pass  into  Achaia, 
the  brethren  wrote,  exhorting  the  disciples  to  receive 
him;  who,  when  he  was  come,  helped  them  much 
which  had  believed  through  grace. 

W7Le7i  he  was  disposed  (literally,  he  desiring)  to  2^c(ss,  or 
go  through,  i.  e.  through  the  intervening  space  (sec  above,  on 
V.  23)  into  Achaia,  and  no  doubt  to  Corinth,  as  the  most  im- 


184  ACTS    18,  27.  28. 

j»ortant  \>\:\cv  in  tlu'  jtroviiu'c  (si-e  alxtvc,  on  v.  1.)  This  wisli 
iii.'iy  have  Ijihmi  ]>n)iu|»ltMl  by  tlie  rc'iJit'sentations  and  advice 
of  A(iuila  and  rriscilla,  \\\u)  ]i(.Tliai)S  [»ri'tc'rrc'd  that  he  should 
build  at  Corinth  n))()n  land's  Ibundat  ion,  rather  than  anticipate 
Paul*s  work  in  Ephi'siis.  77ie  brethren  may  denote  the  same 
two  persons,  but  perliaps  includes  some  other  Christians  whom 
they  had  found  or  gathered  there.  It  is  not  impossible  indeed 
that  the  Ephesian  church  was  ori^anized  already,  as  Paul  in 
liis  epistle  to  it  nowhere  claims  to  be  its  founder,  as  he  does 
in  other  cases.  (Comi)are  1  Thess.  1,  5.  G.  9.  Phil.  1,  5.  6.  (4al. 
1,  8.  0.)  There  is  here  an  ambiguity  in  the  original,  which 
has  not  been  retained  in  the  translation.  Exlwrlbifj  stands 
before  the  brethren  wrote,  and  is  by  some  supposed  to  mean 
exhort huj  {him),  i.  e.  encouraging  him  in  liis  purpose,  l^ut 
most  interpreters  explain  exhorting  as  a  statement  of  what 
they  wrote,  the  verb  and  participle  indicating  simultaneous 
acts,  as  in  1,  24.  19,  2.  When  he  icas  cyjme,  or,  having  arrived, 
i.  e.  in  Achaia,  and  no  doubt  at  Corinth  (see  below,  on  19,  1.) 
Jlelped,  or  contributed,  the  same  verb  that  is  used  above  in  4, 
15.  17,  18,  and  below,  in  20,  14,  JIad  believed,  or  been  con- 
verted, not  through  his  preaching,  but  through  Paul's,  before 
Apollos  came.  These  he  assisted,  as  appears  from  the  next 
verse,  in  their  controversy  with  the  unbelieving  Jews.  77irou[/h 
grace  is  by  some  connected  Avith  the  remoter  verb,  contributed 
or  helped  through  grace,  i.  e.  by  special  divine  iniiuence.  To 
the  other  and  more  obvious  construction  v.itli  believed,  it  is 
objected  that  the  statement  would  be  here  superfluous  and 
out  of  place,  as  Luke  is  not  relating  how  they  became  Chris- 
tians at  a  former  time,  but  how  Apollos  now  assisted  them. 
It  may  be  doubted  whether  this  consideration  is  sufficient  to 
outweigh  the  argument  derived  from  the  collocation  of  the 
words. 

28.  For  lie  iniglitily  convinced  the  Jews,  (and  tliat) 
publicly,  shewing  by  the  Scriptures  that  Jesus  was 
Christ. 

The  way  in  which  he  helped  them  is  particularly  stated. 
j\rightihj,  intensely,  vehemently,  which  may  reter  either  to  the 
Ibrce  of  his  arguments,  or  to  the  warmth  of  ids  delivery,  most 
probably  to  both  together.  (Compare  Luke  23,  10,  where  the 
Greek  word  is  the  same.)  (Jonviticed,  refuted,  or  confuted 
utterly,  in  Greek  an  emphatic  douljle  compound  verb,  denot- 


ACTS   18,  28.  19,  1.  185 

ing  not  a  cliange  of  mind  in  the  opponents,  as  the  English  ver- 
sion would  imply,  but  their  logical  discomiiture  or  fiiihire  in 
argument,  and  the  complete  triumi:)h  of  ApoUos  over  them. 
The  adverse  party  were  the  unbelieving  Jews,  mth  whom  he 
was  particularly  qualified  to  deal  (see  above,  on  v.  24.)  Puh- 
licly  (see  above,  on  16,  37,  and  below,  on  20,  20),  no  doubt  in 
the  synagogue  (see  above,  on  v.  26.)  Shoioi7ig^  evincing,  or 
demonstrating.  By  (or  througli)  the  Scriptures^  as  the  only 
means  of  proof  (see  above,  on  17,  2.  11.)  The  Christy  the 
Messiah  of  the  Prophecies  (see  above,  on  v.  5.) 


CIIAPTEE  XIX. 

We  have  here  the  history  of  Paul's  long  residence  and  minis- 
try at  Ephesus.  He  first  receives  into  the  church  twelve  dis- 
ciples who  had  only  been  baptized  with  the  baptism  of  John 
(1-7.)  He  then  preaches  three  months  in  the  synagogue,  and 
two  years  in  another  place,  until  the  whole  provmce  had  heard 
the  gospel  (8-10.)  His  preachmg  is  attested  by  extraordinary 
miracles,  which  certain  Jews  attempt  to  imitate,  but  to  their 
own  discomfiture  (11-17.)  This  is  followed  by  a  general  con- 
fession and  destruction  of  magical  writmgs  (18-20.)  Paul 
prepares  for  his  departure  and  sends  two  of  his  attendants 
mto  Macedonia  before  him  (21-22.)  Meantime  the  city  is 
aroused  agamst  him  by  interested  persons  (23-34.)  The  tu- 
mult is  allayed  by  the  authority  and  reasonings  of  a  public 
ofiicer  (35-41.) 

1.  And  it  came  to  pass,  that,  while  Apollos  was  at 
Gorinth,  Paul  havhig  passed  through  the  upper  coasts 
came  to  Ephesus ;  and  finding  certain  disciples  — 

It  came  to  jxfss  (or  happened^  a  connective  formula,  re- 
suming and  continuing  the  narrative  of  Paul's  third  mission, 
which  was  interrupted  (18,  24)  to  record  the  first  appearance 
of  Apollos.  'WJiile  Apollos  icas^  literally,  in  his  heing.  He 
was  gone  to  Corinth,  therefore,  before  Paul  arrived  m  Ephe- 
sus.     Coasts^  in  the  old  EngHsh  sense  of  borders    districts 


180  AC^TS   10,   1.  2. 

(sec  above,  on  13,50.)  Tlio  Greek  wortl  Iiere  iiaed  properly 
means /)a/7.«»,  i.  e.  divisions  of  the  country.  Upper^  i.  e.  inland, 
perliaps  witli  some  allusion  to  tlie  mountains  in  the  interior  of 
Asia  Aliuor.  The  parts  here  meant  may  he  Phry^^ia  an<l  (lala- 
tia  (see  ahove,  on  18,  2M),  or  the  country  between  them  and 
Ephcsus.  Tiiis  last  was  a  very  ancient  city  of  Ionia,  near  the 
mouth  of  the  C'ayster,  famous  for  its  wealth  and  coiumerce, 
and  for  the  temi»le  of  Diana  just  M'itliout  its  walls,  ]>uilt  in  tlie 
sixth  century  before  Christ,  burnt  down  in  the  Iburth,  on  the 
niixht  that  Ah'xander  the  Great  was  born,  and  reliuilt  in  such 
a  style  as  to  be  reckoned  by  the  ancients  one  of  the  seven 
wonders  of  the  world.  (Sec  below,  on  v.  24.)  Ancient  Ephe- 
8us  was  always  tlourishinir,  and  under  the  Roman  domination, 
the  greatest  city  of  Asia  Minor,  whereas  now  it  exists  only  in 
ruins,  near  the  Turkish  village  of  Asayaluk ;  while  Smyrna, 
by  a  singular  but  not  uncommon  contrast,  is  now  more  flour- 
ishing and  i)opulous  than  ever.  In  fulfilment  of  the  promise 
made  on  his  way  from  Corinth  to  Jerusalem  (see  above,  on 
18,  21),  Paul  now  commences  his  long  residence  at  Ephesus, 
of  which  the  fruits  were  so  abundant  and  so  durable.  Find- 
ing^ unexpectedly,  and  on  his  first  arrival  (see  above,  on  18,  2.) 
Ctrtabi  (i.  e.  some,  a  few)  disc'qyles^  not  of  ApoUos,  or  of  John 
the  Baptist,  but  of  Christ,  as  the  word  always  means  when 
absolutely  used  (see  above,  on  18,  23.  27),  and  as  appears  from 
the  way  in  which  Paul  treated  them. 

2.  He  said  unto  them,  Have  ye  received  the  Holy 
Ghost  since  ye  Leheved?  And  they  said  unto  him, 
AVe  have  not  so  much  as  heard  whether  there  be  any 
Holy  Ghost. 

Did  ye  receive  the  Holy  Ghost  it^hen  ye  believed  (or  were 
converted)  f  not,  have  you  received  it  since  ?  which  would  be 
otherwise  expressed  in  Greek.  The  verb  and  participle  de- 
note simultaneous  actions,  as  in  1,24.  5,30.  10,39.  18,27. 
Tlie  Holy  Ghost^  i.  e.  his  extraordinary  influences,  with  their 
miraculous  effects,  by  which  baptism  was  so  frequently  accom- 
panied (see  above,  on  2,  38.  8,  17.  9,  17.  10,  44-48.  11,  15.  16. 
15,  8.)  It  might  seem  indeed  to  have  been  an  invariable  con- 
junction from  Paul's  question ;  but  this  question  may  have 
been  occasioned  by  something  else  not  here  recorded ;  or  it 
may  have  been  customary  in  such  cases,  to  ask  whether  these 


ACTS   19,  2.  3.  187 

extraordinary  gifts  had  been  received  or  not,  without  imply- 
ing that  they  were  essential  or  invariable  in  every  case  of 
genuine  conversion.  Paul's  doubt  as  to  their  baptism  did  not 
arise  from  the  absence  of  these  gifts,  but  from  their  imperfect 
knowledge  of  the  true  religion.  If  they  had  simply  answered 
No,  he  might  have  questioned  them  no  further ;  but  the  sin- 
gular form  of  their  denial  led  him  to  pursue  the  subject.  We 
have  not  so  much  as  heard.,  may  be  more  exactly  rendered, 
hut  (or  ^oAy,  i.  e.  so  far  from  recei\ang  it)  ice  did  not  even  hear 
if  (or  ichether)  there  is  a  Holy  Sjnrit.  That  they  had  literal- 
ly never  heard  of  his  existence  is  incredible,  even  if  they  were 
mere  Jews  (whose  Scriptures  teem  ^^ith  references  to  him),  or 
disciples  of  John,  or  of  Apollos,  much  more  if  they  had  be- 
lieved in  Christ,  which  is  the  constant  meaning  of  the  verb  be- 
lieve when  absolutely  used.  (See  above,  on  2,  44.  4,  32.  11, 
21.  13,12.39.48.  14,1.  15,5.7.  17,12.34.  18,8.27.)  Heard 
is  in  Greek  an  aorist  relating,  not  to  a  long  interval,  but  to  a 
single  pomt  of  time,  to  wit,  the  date  of  their  conversion  or 
profession.  They  did  not  then  hear  the  Holy  Sjm'it  mentioned, 
any  more  than  if  there  had  been  no  such  being.  Far  from  re- 
ceiving his  extraordinary  gifts,  they  were  not  even  baptized 
in  his  name,  or  instructed  in  relation  to  his  work  and  office. 
The  expression  of  this  fact  is  strong  but  natural,  and  not  with- 
out analogies,  even  in  the  dialect  of  common  life.  As  if  an 
Englishman  were  asked  whether  he  swore  allegiance  to  the 
Queen  on  a  particular  occasion,  he  might  simply  say  that  no 
such  oath  was  tendered  to  him ;  but  if  he  wished  to  make  his 
negative  peculiarly  emphatic,  might  express  the  same  idea  by 
declaring  that  he  did  not  hear  her  named;  or  still  more 
strongly,  that  he  did  not  hear  that  there  was  such  a  person, 
without  any  risk  of  being  understood  to  mean  that  he  had 
never  heard  of  her. 

3.  And  he  said  unto  them,  Unto  what  then  were 
ye  baptized  ?     And  they  said,  Unto  John's  baptism. 

This  second  question  is  not  founded  on  the  first,  but  on 
their  strange  and  unexpected  answer.  He  does  not  mean  to 
ask  them  how  they  could  have  been  baptized  at  all  without 
receiving  these  extraordmary  gifts,  for  the  two  things  did  not 
always  go  together  (see  above,  on  8,  16) ;  but  how  they  could 
have  been  baptized  without  so  much  as  hearing  of  the  Holy 
Spirit.     This  implies,  what  is  otherwise  most  probable,  that 


188  ACTS   19,  a.  4. 

Cliristi.in  baptism  was  administorod  from  tlio  hoLrinninc:  in  tho 
form  |)rosc'ri))cd  ])y  C'liiist  himself  (.Alatt.  2H,  !<)),  :in<l  tliat  no 
one  tlKTcfore  could  rtcoive  it  Avitliout  licaiiiiix  of  tlie  iloly 
Ghost,  in  wlioso  name,  as  well  as  in  tlie  Father's  and  the  Son's, 
every  eonvert  was  ljaj»tized.  Sinee  they  eojild  not  be  baptized 
into  C'lirist  (see  above,  on  8,  IG)  without  so  much  as  hearing 
of  tlie  Holy  Spirit,  Paul  infers  that  they  had  not  been  so  bap- 
tize«l  at  all,  ami  asks  them  into  what  they  were  baptized,  i.  e. 
into  what  ))r()tessi()n  or  communion,  into  what  cree<l  or  system, 
into  what  faith  or  reliirion,  they  had  been  initiated  by  tlie  rite 
to  which  they  had  submitted.  Unto^  in  both  clauses,  shouM 
be  into^  as  the  usual  and  strict  sense  of  the  Greek  word,  and 
as  more  expressive  of  the  main  idea  liere  suggested,  namely, 
that  of  initiation,  union,  and  incorporation.  But  how  could 
they  be  baptized  into  a  bcqytlsin  f  Not  at  all,  if  by  hapthin 
be  understood  tlie  sacrament  or  rite  itself  They  might  be 
bai)tized  with  it,  or  according  to  it ;  but  neitlier  of  these 
senses  is  expressed  in  the  original,  which  means  sim])ly  into  it, 
as  just  explained.  The  solution  of  the  difficulty  is  afforded  by 
the  use  of  the  word  baptism  elsewhere  to  denote  Jolm's  min- 
istry or  mission  (see  above,  on  1,  22),  and  the  subject  of  his 
preaching  (see  above,  on  10,37.)  Ketaining  tliis  sense  here, 
to  be  baptized  into  John's  baptism  is  to  be  initiated,  by  that 
rite,  into  the  doctrine,  system,  or  religion  which  he  taught. 
This  was  the  doctrine  of  repentance  (see  above,  on  13,  24),  or 
reform  of  heart  and  life,  not  as  sufficient  of  itself  or  practicable 
by  itself,  but  as  a  preparation  for  something  else,  namely,  faith 
in  the  Messiah,  whose  way  Jolm  himself  came  to  prepare. 
This  Messiali  he  identified  as  Jesus  of  Xazareth  (John  1,  29-36. 
3,  26-30),  who  must  therefore  be  acknowledged  by  all  who 
were  baptized  with  the  baptism  of  John.  Tliere  is  no  ground, 
therefore,  for  suj)j)osing  that  these  men  knew  nothing  of  Jesus 
as  tlie  true  Messiah ;  for  this  was  an  essential  part  of  John's 
doctrine,  and  Avithout  this  they  would  not  liave  been  called 
disciples  (see  al)Ove,  on  v.  1.)  Their  deficiency  consisted  in 
their  stopping  short  at  the  Messiahship  of  Jesus,  without  any 
knowledge  of  his  doctrine,  miracles,  atoning  death,  resurrec- 
tion, ascension,  and  effusion  of  the  Si)irit,  in  a  word,  of  any 
thing  distinctively  or  characteristically  Christian. 

4.  Tlien   said  Paul,  Jolin  verily  baptized  with  the 
baptism  of  repentance,  sayhig  unto  the  people,  that 


ACTS   19,  4.5.  189 

they  should  beHcve  on  him  which  should  come  after 
liim,  that  is,  on  Christ  Jesus. 

Paul  explains  to  tlicm  the  prospective  and  preparatory 
character  of  John's  ministry,  who  exhorted  the  people  to  be- 
lieve, not  on  himself,  but  07i  the  coming  (o7ie)  ;  and  this  comiiig 
one  was  Jesus.  Though  not  expressed,  it  is  implied  that  John 
had  no  church  or  religion  of  his  own,  mto  Avhich  men  were 
initiated  by  his  baptism,  but  merely  introduced  men  to  his 
principal,  l)y  whom  alone  they  could  be  saved,  or  even  fully 
instructed.  Where  this  effect  did  not  ensue,  but  men  stopped 
short  at  the  baptism  of  John,  it  w^as  deprived  of  its  whole 
meaning  and  effect. 

5.  And  when  they  heard  (this),  they  were  baptized 
in  the  name  of  the  Lord  Jesus. 

And  hearmg^  they  were  baptized.  There  is  here  a  remark- 
able ambiguity  of  syntax,  which  has  led  to  two  entirely  differ- 
ent interpretations  of  the  narrative.  Some  of  the  older  writers 
understand  this  as  a  part  of  what  Paul  said,  and  therefore  as 
referring  to  the  people  mentioned  in  v.  4.  And  hearing  (what 
John  said  about  believmg  in  the  coming  one)  they  v:ere  bap- 
tized (as  so  believing)  into  the  name  of  the  Lord  Jesus  (i.  e. 
into  union  with  him  as  the  only  Saviour.)  The  objection 
usually  made  to  this  construction,  that  John  did  not,  in  j^oint 
of  tact,  baptize  into  the  name  of  Jesus,  begs  the  question  here 
at  issue,  as  this  passage,  if  a  part  of  Paul's  discourse,  would  be 
sufficient  to  establish  what  is  thus  denied,  though  not  in  the 
most  obvious  meaning  of  the  words.  Paul  may,  in  that  case, 
have  intended  to  describe,  not  the  formula  which  John  used, 
but  the  end  he  had  in  view.  As  if  he  had  said,  '  Smce  John 
called  the  people  to  believe  on  a  Messiah  yet  to  come,  and 
this  Messiah  was  Jesus,  those  who  received  his  baptism  were 
really  (though  not  ostensibly)  baptized  into  the  name  of  the 
Lord  Jesus.'  This  view  of  the  passage  is  preferred  by  some 
who  are  unwilling  to  admit  the  fact  of  a  rebaptism.  Most  in- 
terpreters, however,  are  agreed  that  these  are  not  the  words 
of  the  Apostle,  but  of  the  historian,  describing  the  effect  of 
what  Paul  said  upon  his  hearers.  Hearing  (his  statement  in 
relation  to  John's  baptism,  as  deriving  all  its  worth  and  mean- 
ing from  its  relation  to  the  Saviour)  they  were  baptized  in  (or 
into)  the  name  of  the  Lord  Jesus.    The  question  why  this  was 


190  ACTS  in,  5. 

required  or  periniltecl  lias  been  variously  answered.  Some 
say,  heeaiise  .lolin's  hajitism  was  essentially  distinct  from  that 
ofChrist  and  could  not  answer  the  same  purjiose.  But  we  do 
not  retid  that  A])ollos  was  rehaptized,  or  our  Lord's  own  dis- 
eii)Ies,  some  or  all  of  wliom  had  been  baptized  ])y  John.  It  is 
true,  liowever,  tliat  Feter,  on  tlie  day  of  Pentecost,  requires 
all  to  be  bajjtized,  without  inquiring  whether  any  had  been 
John's  disciples.  To  reconcile  these  seeming  contradictions, 
some  suj)i)ose  that  tliere  was  no  fixed  rule,  but  that  baptism 
was  administered  or  not,  at  the  discretion  of  the  minister,  or 
even  at  the  oi)tion  of  the  convert,  who  might  wish  to  be  as- 
sured of  his  legitimate  admission  to  the  church,  by  a  repetition 
of  the  rite,  even  where  it  was  unnecessary,  as  for  instance  in 
the  case  before  us.  Another  explanation  is,  that  they  were 
not  again  baptized  with  water,  but  for  the  first  time  with  tlie 
IIoly\Spirit ;  an  idea  nowhere  else  expressed  by  tlie  phrase, 
ba})tized  into  the  name  of  Jesus.  Perhaps  the  most  satisfac- 
tory solution  is  the  one  afforded  by  the  intimate  relation  be- 
tween John  and  Christ,  and  the  entire  dependence  of  John's 
baptism  upon  faith  in  Christ  for  its  whole  meaning  and  validi- 
ty. Wliere  this  was  understood,  and  those  baptized  by  John 
went  on,  as  he  instructed  them,  without  undue  delay  or  inter- 
ruption, to  embrace  Clirist  as  their  Saviour  and  his  doctrine 
as  their  faith,  rebaptism  would  have  been  a  ceremonial  mock- 
ery. This  was  probably  the  case  with  most  of  Christ's  disciples 
who  were  resident  in  Palestine.  But  where,  from  their  removal 
or  return  to  foreign  countries,  or  from  other  providential  in- 
terruptions, they  had  gone  no  further  than  this  first  step,  but 
continued  at  the  threshold  to  which  John  had  led  them,  long 
after  the  conclusion  of  his  ministry  and  life,  the  work  had  as 
it  were  to  be  begun  de  novo,  not  because  John's  baptism  was 
invalid  or  even  insufficient,  when  correctly  understood  and 
followed  uj),  but  because  by  being  insulated  and  divided  from 
the  work  of  Christ  and  of  the  Holy  Ghost,  to  which  it  was  a 
solemn  introduction,  it  became  useless  and  unmeaning,  and 
must  therefore  be  renewed  from  the  begmning.  This  hyj^othe- 
sis  not  only  serves  to  throw  light  on  the  case  before  us,  but  to 
harmonize  it  with  the  other  facts  which  have  been  mentioned. 
That  these  men  regarded  John  himself  as  the  3Iessiah,  as  we 
know  him  to  have  been  by  later  heretics,  is  inconsistent  with 
Luke's  calling  them  disciples  (v.  1),  and  Paul's  speaking  of  the 
time  when  they  believed  (v.  2.)  A  similar  question  of  con- 
struction has  occurred  before  in  15,  5  ;  but  a  still  more  striking 


ACTS   19,  5.  6.  1.  8.  191 

parallel  is  that  in  Luke  7,  29.  30,  because  the  reference  is  there, 
as  well  as  here,  to  John  the  Baptist's  preaching,  and  to  its  ef- 
fect upon  his  hearers. 

6.  7.  And  when  Paul  had  laid  (his)  hands  upon 
them,  the  Holy  Ghost  came  on  them  ;  and  they  spake 
Avith  tongues,  and  prophesied.  And  aU  the  men  were 
about  twelve. 

Paul  hamng  laid  {his)  hands  upon  theni^  they  prophesied^ 
not  foretold,  but  spoke  by  inspiration,  (See  above,  on  2,  17. 
18.)  The  effect  is  similar  to  that  described  in  8,  17.  10,  44, 
except  that  in  the  latter  case  baptism  had  not  yet  been  admin- 
istered, and  there  was  no  imposition  of  hands.  Those  who 
explain  v.  5  as  the  words  of  Paul,  regard  this  as  a  confirmation 
of  their  previous  baptism  ;  those  who  do  not,  as  a  confirmation 
of  that  just  administered.  Such  confirmation  cannot  now  be 
practised,  as  it  had  relation,  not  to  the  sanctifying  influences, 
but  to  the  miraculous  endovanents,  of  the  Holy  Spirit,  which 
have  long  since  ceased.  All  the  men  were  about  ticelve^  is  an 
unusual  expression,  meaning  something  more  than  a  simple 
designation  of  the  number.  It  may  have  been  intended  to 
preclude  the  false  impression,  that  all  the  brethren  in  Ephesus 
(see  above,  on  18,  27)  were  in  this  infantile  state  of  ignorance 
and  backwardness.  All  may  then  be  understood  to  mean  all 
told^  or  at  the  most.  '  So  far  vras  this  from  being  universal, 
that  the  men  concerned  in  this  transaction,  on  the  highest 
computation,  were  not  more  than  twelve.' 

8.  And  he  went  mto  the  synagogue,  and  spake 
boldly  for  the  space  of  three  months,  disputing  and 
persuading  the  things  concerning  the  kingdom  of  God. 

The  occurrence  just  related  took  place  at  the  tune  of 
Paul's  arrival  in  Ephesus.  Luke  now  begins  the  history  of 
his  residence  and  labours  there.  He  gives  his  first  attention 
to  the  Jews,  not  only  in  accordance  with  his  general  practice, 
but  because  they  had  invited  him  to  come  among  them.  (See 
above,  on  18,  20.)  Disputing  (or  discoursing)  and  persuad- 
ing may  describe  his  preaching  as  both  doctrinal  and  practical, 
didactic  and  hortatory ;   or  the  first  term  may  describe  his 


19J  ACTS  19,  s.  9. 

preachiiiLT,  and  iho  second  its  elTc'Ct.  (See  above,  on  IR,  4.) 
The  Kul»jo('t  ofliis  ])reaohini]:  was  all  that  related  to  the  kinii:- 
doni  of  God,  the  new  dispensation,  the  d'.'tiiii..  :in<1  rlmiili 
of  Christ.     (See  above,  on  1,  3.  8,  12.) 

9.  J  Jut  Avhcii  divers  were  hardened,  and  believc^d 
not,  but  si)ake  evil  of  that  way  before  the  multitude, 
he  (l('])art('d  from  tliem,  and  se])arated  the  disciples, 
disputing  chuly  in  the  school  of  one  Tyrannus. 

^^7lffl^  literally,  o.s,  suggesting  both  the  time  and  the  oc- 
easion  of  Paul's  conduct.  Were  hardened,  became  obstinate 
in  unbelief.  Believed  9iot,  in  Greek  a  single  word  which  may 
be  rendered  disbelieved,  denoting  not  a  mere  negation,  but  a 
positive  refusal.  The  Greek  verb  also  suggests  the  idea  of 
disobedience  or  resistance  to  autliority.  (See  above,  on  14,  2. 
17,  5.)  Speaking  evil,  vilifying,  or  reviling,  here  used  as  an 
equivalent  to  hlaspherning  (see  above,  on  13,  48.  18,  C),  in  its 
original  or  lower  sense,  and  also  in  the  secondary  higher  sense, 
so  far  as  the  evil  speaking  was  directed  against  God  or  Chiist. 
That  icay,  literally,  tJie  way,  i.  e.  the  new  religion,  elsewhere 
more  fully  called  the  way  of  God,  of  the  Lord,  and  of  salva- 
tion. (See  above,  on  16, 17.  18.  25.  26.)  The  same  abbreviated 
form  occurs  above,  9,  2.  Before  the  multitude,  i.  e.  the  con- 
gregation in  the  synagogue,  as  appears  from  the  preceding 
verse.  The  opposition  was  probably  so  violent  and  noisy  as 
to  make  all  further  efforts  in  the  same  place  useless  or  impos- 
sible. JJrparting,  not  merely  going  out  from  one  place  to 
another,  but  seceding,  formally  withdrawing.  (See  above,  on 
15,  38.)  From  the  bad  sense  of  the  Greek  verb  here  used 
comes  the  noun  apostasy.  (See  below,  on  21,  21,  and  com- 
pare 2  Thcss.  2,  3.)  Separated  the  disciples,  drew  a  line  be- 
tween them  and  the  unbelieving  Jews,  Mithdrew  them  from 
the  synagogue,  and  formed  a  separate  society  or  church.  This 
was  no  new  measure  (see  above,  on  13,  46-49.  18,  6.  7),  but  is 
mentioned  here  as  having  been  occasioned  by  the  violent  resist- 
ance to  the  truth  at  Ephesus,  Avhieh  is  the  more  remarkable 
because  this  very  class  or  body,  and  most  ])robably  some  of 
the  same  individuals,  had  urged  l*nul  to  remain  upon  his  former 
visit.  (See  above,  on  18,20.)  iJisprntiny,  reasoning  or  dis- 
coursing, see  above,  on  v.  8,  and  on  17,  2.  17.  18,4.  19.  The 
word  has  reference,  no  doubt,  to  the  polemic,  argumentative 


ACTS   19,  9.  10.  193 

character  imparted  to  Paul's  preaching  by  the  opposition  of 
the  unbeUeving  Jews.  School^  a  Greek  M^ord  originally  mean- 
ing leisure  or  spare  time,  then  study  or  instruction,  then  a 
place  for  teaching.  One  Tyrannus^  or  a  certain  lyrannus^ 
as  the  pronoun  is  translated  elsewhere.  (See  above,  on  5,  1. 
10.  1.  12,  1.  13,  1.  15,  1.  16,  1.  18,  2.  24.)  As  Ti/rannus  orig. 
inally  means  a  king,  Calvin  thinks  it  not  impossible  that  the 
place  here  mentioned  was  a  school  or  college  built  by  some 
former  sovereign  of  the  country,  who  reigned  before  the  Ro- 
man Conquest.  It  is  commonly  agreed,  however,  that  it  is  a 
proper  name,  of  which  use  there  are  numerous  examples  both 
in  classical  and  hellenistic  Greek.  Whether  this  Tyrannus 
was  a  Jewish  rabbi,  and  his  school  a  heth-midrash  or  private 
synagogue ;  or  a  Greek  sophist,  with  his  school  of  rhetoric ;  is 
as  doubtful  and  as  unimportant  as  the  questions,  whether  he 
and  Paul  occupied  the  room  together,  and  whetlier  it  was 
hired  or  only  borrowed. 


10.  And  this  continued  by  the  space  of  two  years ; 
so  that  all  they  which  dwelt  in  Asia  heard  the  word  of 
the  Lord  Jesus,  both  Jews  and  Greeks. 

This^  i.  e.  this  practice  of  discoursing  daily  m  the  school 
of  Tyrannus.  Continued^  literally,  happened^  came  to  pass, 
was  done,  the  same  Greek  word  with  which  the  chapter  opens. 
By  the  space  of^  an  obsolete  and  needless  paraphrase  of  the 
preposition  /or,  as  m  v.  8.  Two  years^  from  the  time  of  his 
removal  to  the  school  of  Tyrannus,  and  therefore  exclusive  of 
the  three  months  mentioned  in  v.  8.  (See  below,  on  20,  31.) 
All  those  inhahiting  Asia,  i.  e.  Asia  Proper,  or  Proconsular 
Asia,  of  which  Ephesus  w\as  the  capital.  (See  above,  on  2,  9. 
6,  9.  16,  6.)  All,  a  natural  hyperbole,  and  not  a  strong  one, 
as  it  may  have  been  literally  true,  that  the  entire  population 
of  that  province  heard  the  new  doctrine,  not  all  by  commg  to 
Ephesus,  nor  all  directly  from  the  lips  of  Paul,  but  some  from 
him  or  his  assistants,  in  their  journeys  through  the  province. 
It  was  probably  at  this  time  that  the  seven  churches  of  Asia, 
to  which  the  epistles  in  the  Book  of  Revelation  are  addressed, 
Were  originally  founded.  To  this  time,  hkewise,  are  now 
commonly  referred  the  epistle  to  the  Galatians  and  the  first 
to  the  Corinthians,  which  last  contains  a  reference  to  Paul's 
Ephesian  labours,  in  perfect  harmony  with  what  is  here  re- 

VOL.  II. — 9 


194  ACTS    10,    10-12. 

corded.  (S<,'c  1  Cor.  10,  s.)  TJic  xrord  <>f  tJte  Lord  (Jesus) ^ 
that  of  wliich  lie  is  liotli  tlie  author  and  the  subject.  (See 
above,  on  8,  'Jo.   13,  48.  40.    ir>,  3;3.  .30.   10,  32.) 

11.  10.  And  (iod  wroui^lit  special  miracles  by  the 
hands  of  Tani,  so  that  IVoin  his  body  "were  brought 
unto  the  sick  handkerchiefs  or  aprons,  and  the  diseases 
departed  from  them,  and  the  evil  spirits  went  out  of 
them. 

Special  7niracles^  literally,  ^:)02rrr5,  not  the  common  (ones)^ 
or  still  more  closely,  ?iot  those  hap)w)iin(/  (readily  or  often.) 
Tlie  same  jihrase  occurs  a^jain  in  this  book,  and  is  rendered, 
710  little.  (See  below,  on  28,  2.)  Poicers  or  forces  is  a  terra 
applied  to  miracles,  as  being  }>roofs  and  actual  exertions  of 
omnipotence.  (See  above,  on  2,  22.  8,  13.)  What  distin- 
guished these  from  ordinary  miracles  was  not  their  number  or 
intrinsic  magnitude,  but  the  way  in  which  they  were  per- 
formed, through  articles  of  dress,  which  had  been  in  contact 
with  Paul's  body.  JIandkerchiefs  and  aprons  are  both  Latin 
words  in  the  original,  the  former  strictly  meaning  siceat-cloths 
{sudaria^  elsewhere  translated  ?2f<r/j>A7'/^  (Luke  10,  20.  John  11, 
44.  20,  7),  from  sudor),  and  the  latter  half-girdles  (semicinctia), 
i.  e.  going  only  half  round  the  body,  covering  the  front  of  the 
person.  It  here  denotes  most  probably  a  workman's  apron, 
perhaps  those  of  Paul  himself,  if  we  suppose,  as  some  do,  that 
the  articles  here  mentioned  were  his  own,  and  were  carried 
to  and  fi'o  between  him  and  the  persons  to  be  healed.  It 
seems  more  natural,  however,  to  suppose  that  the  people 
brought  their  handkerchiefs  or  aprons  and  applied  them  to 
Paul's  person,  for  the  purpose  of  securing  a  miraculous  effect. 
Or  (not  a?ul}  may  be  intended  to  suggest,  that  it  mattered 
little  what  the  garment  was,  or  that  it  was  not  always  the 
same ;  as  if  he  had  said,  handkerchiefs,  aprons,  or  other  arti- 
cles of  dress,  that  could  be  easily  removed  and  carried. 
brought  nnto  (or  vpo/i),  i.  e.  applied,  imposed ;  but  accord- 
ing to  some  critics,  the  true  text  is  l)rou{iht  aicay.  Jlis  body, 
properly,  his  skin  (or  surface),  not  implying  that  these  arti- 
cles were  worn  there,  which  was  not  the  case  with  either,  but 
that  a  mere  superiicial  touch  or  contact  was  sufficient  to  ini- 
}>art  the  healing  virtue.  The  idea  of  a  vulgar  superstition, 
with  which  Paul   had  no  concern,  and  which  was  mercifully 


ACTS   19,  ll-]3.  195 

countenanced  by  the  event,  is  as  gratuitous  and  groundless 
here  as  in  the  case  of  Peter's  shadow.  (See  above,  on  5,  15.) 
In  either  case,  there  was  a  special  divine  ordering,  intended 
to  communicate  a  healing  iiiHuence  to  greater  numbers  and  a 
greater  distance,  yet  without  allowmg  any  doubt  as  to  the 
source  or  channel  of  communication,  such  as  might  have  arisen 
if  the  miracles  had  been  performed  by  mere  Avord  of  com- 
mand, T\ithout  actual  proximity  or  contact,  mediate  or  imme- 
diate, with  the  object.  Departed^  were  got  rid  of,  or  escaped 
from,  as  the  Greek  word  properly  denotes.  (Compare  Luke 
12,58.  Heb.  12,15.)  As  in  other  cases  of  the  same  kind, 
demoniacal  possessions  are  distinctly  mentioned,  as  the  worst 
form  of  disease,  because  entirely  preternatural  and  arising 
from  the  real  though  mysterious  agency  of  evil  spirits,  the  ex- 
pulsion of  which  furnished  the  most  strildng  proof  of  a  divine 
legation  and  authority.  (See  above,  on  5,  IG.  8,  7.)  These 
were  "  the  signs  of  an  Apostle,"  by  which  Paul's  commission 
was  attested  in  Ephesus  as  well  as  Corinth  (2  Cor.  12,  12.) 

13.  Then  certain  of  the  vagabond  Jews,  exorcists, 
took  upon  them  to  call  over  them  which  had  evil  spir- 
rits  the  name  of  the  Lord  Jesus,  saying,  We  adjure 
you  by  Jesus  whom  Paul  preacheth. 

Then  (3e)  imdertooJc^  took  in  hand,  or  attempted.  (See 
above,  on  9,  29,  and  compare  Luke  1,  1.)  Certain^  some,  see 
above,  on  vs.  1,  9.  6j/*,  litevally,  from^  i.  e.  from  among  (see 
above,  on  12, 1.  13,23.  15,5.  17,13);  but  the  latest  critics, 
following  the  oldest  manuscripts,  read  some  also  (Kat).  Vag- 
dbond  Jews^  exorcists^  is  too  strong  a  version,  as  the  first 
Greek  word  [going  aboiit^  icandering)  is  descriptive  of  their 
mode  of  life  and  not  their  character.  (Compare  its  use  in 
1  Tim.  5,  13.  Heb.  11,  37.)  The  whole  phrase  rather  means, 
itinerant  Jewish  exorcists^  as  the  second  word  may  be  either 
an  adjective  or  substantive.  (See  above,  on  13,  6.)  These 
■were  men  who  undertook  to  expel  demons  by  the  use  of  spells 
or  charms,  some  of  which,  according  to  Josephus,  were  said  to 
have  been  handed  down  from  Solomon.  Such  exorcists  were 
very  numerous  in  the  days  of  Christ  and  his  Apostles,  partly 
because  there  was  a  general  taste  for  mysteries  and  occult 
science  in  that  age,  partly  because  the  number  of  demoniacs 
was  unusually  great.      (See   above,  on  5,  16,  and   compare 


lOG  ACTS    10,   13-15. 

Matt.  12,  27.)  TIk'V  uscmI  the  name  of  Jesus,  no  doubt,  be- 
cause they  had  heard  Paul  so  use  it,  and  desired  to  try  its 
eflieaey  lor  tliemselves.  Occr  or  vpon^  iinj)lyin<j  personal 
proximity,  not  merely  as  to  them,  in  their  behalt.  We  (or  ac- 
cordin«x  to  the  oUlest  copies,  /)  adjure  you^  i.  e.  solemnly  re- 
quire you  to  come  out  of  those  whom  you  have  thus  j)Ossessed. 
These  are  here  actively  described  as  havimj  evil  spirits^  as  a 
sick  man  may  be  either  said  to  have  a  disease,  or  to  be  seized, 
held,  by  it.  As  Jtsiis  (or  Joshua)  was  a  common  name  among 
the  Jews  (see  above,  on  7,  45.  13,  G),  the  i)erson  meant  is  here 
distiniruishod  as  (he  Jesus  ichom  Paul  jyreached^  or  proclaimed 
as  the  Messiah. 

11-.  And  there  were  seven  sons  of  (one)  Sceva,  a 
Jew,  (and)  chief  of  the  priests,  wliich  did  so. 

This  may  either  be  a  single  case  among  those  mentioned 
in  V.  13,  or  a  more  specific  statement  of  the  only  one  there 
meant;  as  if  he  had  said,  'the  exorcists  mIio  did  this  were 
certain  sons,'  &c.  Some  or  certain  (omitted  in  our  version) 
may  be  construed,  as  a  qualifying  term,  with  seven^  in  the 
sense  of  some  (or  about)  seven.  But  it  suits  the  collocation  of 
the  Greek  words  better  to  take  them  separately,  one  as  an 
indefinite,  the  other  as  a  definite  description  of  the  same  per- 
sons, 'certain  sons  of  Sceva,  seven  (in  number.)'  A  chief 
jyriestj  resident  at  Ephesus,  is  something  strange,  and  has 
been  variously  explained  according  to  the  different  senses  of 
the  Greek  word.  (See  above,  on  4,  4.)  It  is  not  impossible 
that  a  member  of  the  sacerdotal  race,  entitled  to  be  thus  dis- 
tinguished, may  have  been  residing  there.  But  it  is  also  pos- 
sible that  cJiief-jyriest  here  has  reference  to  the  worship  of 
Diana,  and  that  this  Sceva  was  a  renegade  or  apostate  Jew. 
This  is  the  less  improbable  because  the  Greek  word  [apxi^p^v^) 
was  not  only  in  general  use  among  the  heathen,  but  occurs  re- 
peatedly on  coins  and  in  other  inscriptions  relating  to  the  wor- 
ship of  Diana  at  Ephesus.  The  word  Jew^  as  hi  18,  23,  and 
often  elsewhere,  relates  only  to  his  origin.  The  name  SccBva 
occurs  both  in  Greek  and  Latin  writers. 

15.  And  the  evil  spirit  answered  and  said,  Jesus  I 
know,  and  Paid  I  know ;  but  who  are  ye  ? 

And  answering.,  responding  to  this   impious   invocation. 


ACTS   19,  15.  16.  197 

The  evil  spirit^  i.  e.  wicked,  fallen,  as  distinguished  from  good 
angels.  The  same  idea  is  sometimes  expressed  by  the  phrase 
unclean  (or  imjnire)  Sjnrits.  (See  above,  on  5,  16.  8,  7.  Luke 
4,  36.  6,  18.  8,  29.  9,  42,  and  compare  Luke  7,  21.  8,  2.  and  vs. 
12.  13,  above.)  The  evil  S2nrit  said^  through  the  vocal  organs 
of  the  man  whom  he  possessed,  but  probably  in  such  a  man- 
ner as  to  indicate  the  presence  of  two  personal  agents.  (See 
above,  on  8,  7.)  Ihnow  is  expressed  by  two  entirely  distinct 
Greek  verbs,  the  last  of  which  is  commonly  explained  to  mean 
a  more  familiar  knowledge,  though  the  first  is  applied  even  to 
our  Lord's  omniscience  (e.  g.  in  John  2,  24.  25.  5,42.  10,14. 
15.  27.)  The  difference  meant  to  be  expressed,  if  any,  is  prob- 
ably rather  one  of  quality  than  quantity,  the  first  verb  being 
more  reverential  and  the  second  more  familiar.  '  I  know  who 
Jesus  is,  and  as  for  Paul,  I  am  well  acquainted  with  him.' 
One  waiter  paraphrases,  'Jesus  I  know  (to  my  cost)  ;'  but 
this  can  hardly  be  included  in  the  meaning  of  the  verb,  nor  is 
it  even  necessarily  suggested  by  the  context,  though  readily 
deduciWe  from  other  passages.  (See  Mark  1,  24.  Luke  4,  34.) 
The  question  (  Who  are  ye  f)  is  exj^ressive  both  of  indignation 
and  contempt,  in  w^hich  sense  it  is  familiar  to  the  dialect  of 
common  life.  It  is  here  equivalent  to  saving,  What  right 
have  you  to  use  this  venerable  name,  at  which  the  very  devils 
tremble  ?     (See  James  2,  17.  19.) 

16.  And  the  man  in  whom  the  evil  spirit  was 
leaped  on  them,  and  overcame  them,  and  prevailed 
against  them,  so  that  they  fled  out  of  that  house  naked 
and  wounded. 

The  verbal  expression  of  contempt  is  followed  up  by  cor- 
responding acts,  which  are  here  ascribed  to  the  man  himself, 
as  the  words  in  the  preceding  verse  are  to  the  evil  spirit,  a 
variation  altogether  natural,  as  both  belonged  to  both.  Un- 
der the  resistless  power  of  the  demon,  the  demoniac  attacked 
the  presumptuous  exorcists.  Overcame  them^  mastered  them, 
lorded  it  over  them,  the  same  verb  that  is  used  in  Matt.  20, 
25.  Mark  10,  42.  1  Pet.  5,  3.  Prevailed  {yitQvaWj^  was  strong 
or  powerful)  against  them.  Naked^  i.  e.  with  their  clothes 
torn  partially  or  whohy  off.  The  Greek  w^ord  sometimes 
means  imperfectly  or  badly  clothed  (e.  g.  Matt.  25,  36.  John 
21,7.  James  2,  15.)  Tliis  violence  was  permitted  both  as  a 
proof  of  real  demoniacal  possession,  and  as  a  punishment  of 


198  ACTS    Hi,    lG-18. 

the  exorcists.  Some  of  the  oldest  maimscnpts  and  latest  crit- 
ics read  (Kjtthist  thon  hot/i,  as  if  only  two  of  the  seven  were 
actually  thus  nialtrcaled.  J5ut  this  may  be  a  mere  correction 
by  some  coj>yist  who  thought  the  disproportion  too  great  be- 
tween cMie  an<l  seven. 

17.  And  tliis  ^vas  known  to  nil  the  Jews  and  Greeks 
also  dwelling  at  Epliesus  ;  and  fear  fell  on  them  all,  and 
the  name  of  the  Lord  Jesus  was  magnified. 

This  occurrence  was  recorded,  not  for  its  own  sake  merely, 
though  sufficiently  remarkable,  but  on  account  of  its  effect  in 
discouraging  all  such  attempts,  and  vindicating  Paul's  miracu- 
lous j)erformances  from  the  charge  or  the  suspicion  of  magical 
imposture.  Was  knoicn^  or  became  known,  by  report,  to 
many  who  were  not  eye-witnesses.  (See  above,  on  1,  19.  9, 
42.)  Jeics  and  Greeks  (or  Gentiles^  see  above,  on  v.  10,  and 
compare  14,  1.  16,  1.  3.  17,  4.  18,  4.  17),  the  two  great  classes 
or  divisions  of  the  people  as  to  religion.  Both  are  particular- 
ly mentioned,  either  because  the  Jews  were  very  numerous  in 
Ephesus  and  formed  a  large  proportion  of  the  i)opulation,  or 
because  they  were  primarily  interested  in  this  incident,  as 
having  taken  place  among  themselves  (but  see  above,  on  v. 
14.)  Jeics  and  Greeks  also,  or  both  Jews  and  Greeks.  Fear, 
not  mere  terror,  or  dread  of  similar  discomfiture  to  that  ex- 
perienced by  the  sons  of  Sceva,  but  religious  awe,  a  sense  of 
the  divine  jiresence,  such  as  signal  providences  sometimes  pro- 
duce, even  in  irreligious  men.  (See  above,  on  2,  43.  5,  5.  11.) 
This  feeling  had  particular  respect  to  the  Lord  Jesus,  as  the 
Saviour  whom  Paul  i)reached  (see  above,  on  v.  13),  and  whose 
name  had  been  profaned  by  the  exorcists,  but  was  now  mag- 
nijied,  extolled,  and  honoured,  by  their  ignominious  defeat 
and  punishment. 

18.  And  many  that  believed  came,  and  confessed, 
and  shewed  their  deeds. 

A  further  effect  of  this  remarkable  occuirence  was  to 
touch  the  consciences  of  many  converts  and  constrain  them  to 
acknowledge  their  malpractices.  Many  too  (tc)  of  those  who 
had  believed  (in  Christ)  or  been  converted  to  the  true  religion. 
This  may  mean  those  who  were  converted  now,  on  this  occa- 
sion, in  consequence  of  this  event.     But  the  past  form  of  the 


ACTS  10,  18.  19.  199 

participle  rather  seems  to  indicate  those  who  had  before  be- 
lieved or  been  converted,  but  were  now  re-awakened  by  this 
singular  occurrence,  and  the  proof  which  it  alibrded,  both  of 
Paul's  divine  legation,  and  of  God's  displeasure  at  all  magical 
and  occult  arts.  Came^  no  doubt  to  Paul,  but  whether  pub- 
licly or  privately,  is  not  recorded,  though  the  former  is  more 
probable  from  what  is  mentioned  in  the  next  verse.  Came^ 
not  once  for  all,  or  all  at  once,  but,  as  the  form  of  the  verb  in- 
dicates, icere  coming^  or  continued  to  come,  came  from  time  to 
time.  Confessing^  or  acknowledging,  a  Greek  verb  sometimes 
used  in  a  good  sense  (e.  g.  Matt.  11,  25.  Luke  10,  21.  Rom. 
14,  11.  15,  9.  Phil  2,  11.  Rev.  3,  5.)  Hence  some  of  the  old 
writers  understood  this  verse  as  meaning,  that  those  who  had 
already  been  converted,  and  had  gone  forth  to  convert  others, 
now  came  back  to  the  Apostle,  as  the  twelve  and  seventy  re- 
turned to  Christ  (Mark  6,  30.  Luke  10,  17),  achnoidedging 
and  reporting^  thankfully  acknowledging  and  joyfully  announc- 
ing (or  rei^orting)  their  proceedings  and  performances,  i.  e. 
what  they  had  been  enabled  to  accomplish  for  the  good  of 
others.  This  construction,  though  it  yields  a  good  sense,  and 
removes  the  appearance  of  tautology  or  needless  repetition  in 
the  next  verse,  is  otherwise  less  fevoured  by  the  context  and 
the  usage  of  the  terms  employed.  Such  a  report  from  the 
Ephesian  converts  Avould  be  out  of  place  between  the  reference 
to  exorcism  in  the  previous  context  and  to  magic  in  what  fol- 
lows. The  word  translated  deeds^  though  in  itself  generic  or 
indifferent  (see  Matt.  16,  27.  Rom.  12,  4),  is  commonly  used 
in  a  bad  sense  (see  Luke  23,  51.  Rom'.  8,  13.  Col.  3,  9.)  That 
the  verb  co?ifess  is  also  so  used,  see  Matt.  3,  6.  Mark  1,  5.  Jas. 
5,  16.  It  is  therefore  commonly  agreed,  that  deeds  means  evil 
deeds  or  sins,  and  the  verb  the  confession  of  them,  either  pri- 
vately to  Paul,  or  publicly  before  the  people.  Some  imderstand 
this  as  a  general  confession  of  misdeeds,  occasioned  by  a  new 
conviction  or  alarm  of  conscience ;  others,  more  specifically, 
that  of  magical  or  occult  practices  continued  since  their  bap- 
tism ;  others  still,  that  of  having  dealt  with  sorcerers  or  wizards, 
whose  own  confession  is  recorded  separately  in  the  next  verse. 

19.  Many  of  them  also  wliicli  used  curious  arts 
brought  their  books  together,  and  burned  them  before 
all  (men),  and  they  counted  the  price  of  them,  and 
found  (it)  fifty  thousand  (pieces)  of  silver. 


200  ACTS  10,  \o. 

And  (or  but)  niamj^  not  the  word  so  rendered  in  tlie  verse 
j)rccedinsr,  but  one  wliich  literally  means  eno^fjli^  and  is  of  fre- 
quent oceurrenee  in  this  book  (see  above,  on  5,  .37.  8,  11.  9, 
23.43.  11,24.20.  12,12.  14,3.21.  17,9.  18,18.)  Used,  lit- 
erally, practlsinfj,  the  verb  corresponding]^  to  the  noun  trans- 
lated deeds  in  v.  18.  Curious  arts^  in  Greek  an  artiele  and 
adjeetive,  the  curious  {tlunfjs).  The  adjeetive  ori«rinally  means 
officious,  over-busy;  then  meddlesome,  inquisitive,  as  to  the 
concerns  of  others  (see  1  Tim.  5,  13)  ;  then  as  to  invisible  reali- 
ties with  special  reference  to  futurity,  occasionino:  the  use  of 
magical  or  occult  arts,  as  means  of  information  and  discovery. 
Curious  means  inquisitive  in  this  sense,  i.  e.  prying  into  the 
secret  things  of  God  (Deut.  29,  20.)  (The  sense  of  rare  or 
singular  belongs  to  later  usage.)  For  such  practices  Ephesus 
was  iamous  in  the  ancient  world,  so  that  "  Epliesian  letters  " 
or  "  i/iscriptio?is  "  (i<f)iaia  ypci/x/xara)  was  almost  proverbial  as 
a  designation  of  written  charms,  amulets  and  talismans.  These 
were  connected  with  the  worshij)  of  Diana  there,  on  whose 
image  certain  mystical  and  unintelligible  words  (such  as  aski, 
lix,  &c.)  are  said  to  have  been  inscribed,  and  thence  trans- 
ferred to  the  grammata  aforesaid.  To  this  bad  eminence  the 
city  seems  to  have  attained  very  early.  Crccsus,  king  of  Lydia, 
is  reported  to  have  muttered  some  of  these  Ephesian  charms 
upon  his  funeral  pile,  and  Eustathius  relates  a  tamous  story  of 
an  Ephesian  wrestler  at  01ymi)ia,  who  could  not  be  thrown 
until  lie  was  deprived  of  an  Ephesian  amulet  about  his  ankle. 
It  is  not  strange,  therefore,  that  one  of  the  effects  of  Christi- 
anity in  liphesus  was  to"  reveal  this  class  of  evil  deeds.  Some 
identify  the  persons  here  referred  to  with  those  mentioned  in 
V.  18;  others,  with  more  probability,  distinguish  them  as  sin- 
ners of  a  certain  sort  from  sinners  in  general,  or  as  practition- 
ers of  occult  arts  from  their  patients  or  employers.  Books^  in 
a  wide  sense,  writings,  pajters,  so  as  to  include  the  charms  al- 
ready mentioned  and  the  large  rolls  or  volumes  which  con- 
tained the  rules  and  formulas  of  incantation.  The  converted 
sorcerers  attested  their  sincerity  by  burning  these  instead  of 
selling  them,  as  they  might  have  done  for  the  enormous  price 
mentioned  in  the  last  clause.  Counted,  calculated,  or  com- 
puted. Found,  as  the  product  of  this  reckoning,  an  expression 
often  used  in  Greek,  to  signify  an  arithmetical  result.  I'^ifty 
thousand  (literally,  Jice  mi/riads)  of  silver,  but  of  what  de- 
nomination is  not  mentioned,  although  commonly  supposed  to 
be  the  Attic  drachma,  varying  in  value  from  fifteen  to  seven- 


ACTS   19,  19-21.  201 

teen  cents  of  our  money,  making  a  total  of  at  least  seven  or 
eight  thousand  dollars.  This  sum  would  be  tripled  or  quad- 
rupled by  supposing  the  coin  meant  to  be  the  Jewish  shekel, 
which,  however,  is  less  probable,  as  Luke  was  writing  for 
Greek  readers,  and  is  here  relating  what  occurred  in  a  Greek 
city.  It  must  be  remembered  that  all  ancient  books  were 
dear  compared  with  ours,  and  that  books  of  the  class  here 
described  are  always  rated  far  beyond  their  real  worth  and 
even  their  commercial  value. 

20.  So  mightily  grew  the  word  of  God  and  pre- 
vailed. 

/So  mightily^  in  English,  means  with  such  force  and  rapidity, 
as  that  just  mentioned.  But  in  Greek,  the  first  word  does  not 
necessarily  qualify  the  second,  but  has  an  independent  mean- 
ing, namely,  thus^  in  this  Avay,  or  by  this  means.  Mightily^  in 
Greek  a  compound  phrase,  \oith  power^  or  hy  force.  The  xcord 
of  God  (the  gospel,  the  Christian  religion)  grew^  in  extent  of 
influence  and  number  of  adherents,  and  prevailed^  became 
strong,  as  in  v.  16  above.     (See  also,  6,  7.  12,  24.) 

21.  After  these  things  were  ended,  Paul  purposed 
in  the  spirit,  when  he  had  passed  through  Macedonia 
and  Achaia,  to  go  to  Jerusalem,  saying,  After  I  have 
been  there,  I  must  also  see  Rome. 

As  (or  ichen)  these  (things),  not  the  growth  and  prevalence 
just  mentioned,  but  the  occurrences  respecting  the  exorcists. 
Were  ended^  literally,  filled  or  fulfilled^  i.  e.  finished  or  com- 
pleted. Purposed^  literally,  placed  or  set,  i.  e.  settled  or  de- 
termined (see  above,  on  1,  8.)  In  the  spirit^  i.  e.  under  the 
divine  direction,  or  in  his  own  mind  as  determined  by  the 
Holy  Ghost.  Going  (or  having  gone)  through  Macedonia 
and  Achaia^  the  two  great  provinces  into  which  Greece  was 
divided  at  the  Roman  conquest  (see  above,  on  16,  1.  18,  1.) 
To  go.,  depart,  or  journey  (see  above,  on  1,  25.  8,  26.  9,  3.  12, 
IV.  17,4.)  To  Jerusalem^  to  carry  the  collections  which  he 
had  been  making,  or  was  now  about  to  make,  for  the  poor 
saints  there,  as  appears  from  the  first  epistle  to  the  Corinthi- 
ans, written  from  this  place  and  about  this  time.  (See  1  Cor. 
16, 1-9,  and  compare  Rom.  15,  25.  26.  31.)     Saying,  either  to 

VOL.  II. — 9* 


202  ACTS    li),   21.  22. 

himself  in  meditation,  or  to  liis  fiit'n<ls  in  consultation.  After 
having  been  tlurc^  or  arrived  there  ;  havinf?  come  so  far,  I  must 
go  further.  /  mm^t  (or  it  is  oipctssarjf  fvr  me  to)  ate  Rome 
aho^  not  to  ixratify  a  private  wish  and  lawful  curiosity,  but  as 
a  part  of  the  <liviue  i)lan  which  he  was  enirai^ed  in  executinpf, 
by  the  establishment  of  radiatini;  centres  at  great  jjoints  of 
influence  thronixliout  the  empire,  which  of  course  would  have 
been  incomplete  if  liome  liad  Ijeen  neg^lected.  The  same  pur- 
pose or  desire  is  expressed  in  his  epistle  to  the  Komans,  writ- 
ten ]u*obab]y  at  Corinth,  after  leaving  P^phesus  (see  Kom.  15, 
28.  29),  but  with  a  further  intimation  of  his  purpose  to  go  by 
them  into  Spain.  (On  the  perfect  but  unstudied  agreement 
of  these  passages  with  that  before  us,  and  the  evidence  of 
genuineness  thence  arising,  see  Paley's  lloraj  Paulina?.) 

22.  So  he  sent  into  Macedonia  two  of  them  that 
ministered  unto  him,  Timothcus  and  Erastus ;  but  he 
himself  stayed  in  Asia  for  a  season. 

And  Jiavlng  sent  away  into  Macedonia^  i.  e.  probably  to 
Thessalonica  and  Pliilippi,  tmo  of  those  serving  him  (or  min- 
istering to  him)^  both  as  i)ersonaI  attendants  and  as  fellow- 
labourers  in  the  Gospel.  (See  above,  on  13,  5,  and  compare 
1  Thess.  3,  2.  2  Cor.  8,  23.  Rom.  16,  21.  Phil.  2,  25.  Col.  4,  11. 
Philemon  13.)  These  were  probably  sent  before  to  set  on 
foot  the  collections  above  mentioned.  (See  1  Cor.  16, 1.  10.) 
Most  interpreters  distinguish  the  Erastus  here  named  from 
the  one  mentioned  Rom.  16,  23  (compare  2  Tim.  4,  20),  be- 
cause the  latter  was  the  steward  (or  chamberlain)  of  Corinth ; 
but  he  may  not  have  become  so  until  afterwards,  and  even 
while  he  held  tlie  i)lace,  it  may  not  have  required  his  constant 
presence,  especially  as  it  is  quite  uncertain  what  the  ofiice  was, 
and  whether  it  was  shared  by  more  than  one  incumbent.  The 
general  i)resum})tion  is  of  course  in  favour  of  identifying  per- 
sons who  arc  called  by  the  same  name,  without  some  positive 
reason  for  disthiguishing  them.  (See  above,  on  18,  17,  and 
below,  on  v.  29.)  Bat  is  supplied  by  the  translators,  be- 
ing rendered  necessary  by  their  change  of  the  construction. 
Stayed^  literally,  Jield  on.,  an  expression  similarly  used  in  col- 
loquial English.  (For  a  very  diif  erent  application  of  the  same 
verl),  see  above,  on  3,  5,  and  compare  Luke  14,  7.  1  Tim.  4,  10. 
Phil.  2,  16.)  I'hr  a  season.,  literally,  a  time^  without  a  particle 
prefixed,  an  indefinite  expression  like  our  English  some  time. 


ACTS    19,   22-24.  203 

In  Asia,  literally,  into  Asia,  which  some  regard  as  a  mere 
interchange  of  prej^ositions  ;  but  the  more  exact  philologists 
explain  it  as  a  pregnant  construction  implying  motion.  The 
sense  may  then  be  that  he  stayed  behind,  and  carried  tlie  Gos- 
pel further  into  Asia,  i.  e.  Asia  Proper  or  Proconsular  (see 
above,  on  v.  10.) 

23.  And  the  same  time  there  arose  no  small  stir 
about  that  way. 

This  verse  introduces  an  account  of  the  extraordinary  in- 
terruption to  Paul's  work  in  Asia  after  the  departure  of  Erastus 
and  Timotheus.  About  that  time,  the  new  religion,  which 
had  been  triumphantly  but  quietly  advancing  since  the  defeat 
of  the  exorcists  (see  above,  on  vs.  17.  20),  gave  occasion  to  a 
violent  and  sudden  outbreak  of  hostility,  the  causes  and  effects 
of  which  are  circumstantially  recorded  in  the  remainder  of  the 
present  chapter.  (At  or  about)  the  same  time,  the  preposition 
being  here  omitted,  as  it  is  supplied  in  the  preceding  verse. 
There  arose,  happened,  came  to  pass,  began  to  be,  implying 
previous  tranquillity  or  freedom  from  disturbance.  Stir,  com- 
motion, tumult,  the  same  word  that  is  so  rendered  in  12,  18, 
and  with  the  same  qualifying  adjunct.  No  small  (literally, 
fete,  which  can  be  used  in  English  only  with  the  plural),  i.  e. 
by  a  natural  meiosis  or  litotes,  very  great.  (See  above,  on  14, 
28.  15,2.  17,4.12.)  About  that  tc'ay  is  ambiguous  in  Eng- 
lish, and  may  seem  to  mean,  in  those  imrts,  or  in  that  place, 
namely,  Ephesus  or  Asia.  But  neither  noun  nor  preposition 
has  a  local  sense  here,  and  the  meaning  of  the  phrase  is,  about, 
(i.  e.  respecting  or  concerning)  the  v:ay,  i.  e.  Christianity  con- 
sidered as  a  way  of  thinking,  living,  and  salvation.  (See 
above,  on  v.  9,  and  compare  9,  2.) 

24.  For  a  certain  (man)  named  Demetrius,  a  silver- 
smith, whirh  made  silver  shrines  for  Diana,  brought  no 
small  gain  unto  the  craftsmen — • 

For  introduces  or  assigns  the  ground  and  the  occasion 
of  the  uproar.  One  Demetrius  by  name,  or  a  certain  man  by 
name  Demetrius,  a  famous  name  in  history,  and  also  one  in 
common  use,  derived  from  Derneter,  the  Greek  name  of  the 
goddess  Ceres.  It  occurs  again  in  ^]  John  12,  where  some  sup- 
pose it  to  denote  the  same  man,  and  infer  that  he  had  been 


204  ACTS    10,  24.  25. 

converted  in  tlie  iiu'.-iii  time.  (See  above,  on  IR,  17.)  A 
.sv7/w.sv//////,  silver-beater,  one  who  works  in  silver,  nsed  by 
Plutareli  to  denote  a  coiner,  but  here  a  niainitsK-turer  of  silver 
wares,  described  niori-  ]»artieularly  in  the  next  clause.  Ma/cinr/, 
nianuliicturinLT,  habitually,  as  liis  constant  l)usiness.  Shrhtes 
for  JJiana^  literally,  ((.injfles  of  Artemis^  the  Greek  goddess 
corres|»onding  most  nearly  to  the  Diana  oithe  Roman  mythol- 
ogy. Wiiatever  may  have  been  the  points  of  resemblance, 
tliere  was  also  a  great  difference,  at  least  l)etween  the  Diana 
of  the  Latin  poets  and  the  Artemis  of  Ejthesus,  the  former 
being  usually  represented  in  the  succinct  garb  of  a  huntress 
armed  m  ith  bow  and  arrow,  while  the  latter  was  a  less  pleas- 
ing form  distinguished  by  its  many  breasts,  supposed  to  rep- 
resent the  prolific  and  nutritive  attributes  of  nature.  The 
temples  here  meant  were  not  shrines  for  Duma  ^  to  be  used  in 
the  great  temple,  but  either  medals  stamped  with  its  image, 
or  more  probably  small  models  of  the  edifice  itself,  which  were 
sold  in  great  numbers,  to  be  used  in  devotion,  or  as  charms 
and  amulets,  a  practice  common  in  the  heathen  world,  and  not 
unknown  in  certain  parts  of  Christendom,  for  instance  at  Lo- 
retto,  where  such  models  of  the  Virgin  Mary's  house,  (trans- 
ported by  the  hands  of  angels  through  the  air  from  Nazareth 
to  Italy)  furnish  the  staple  of  a  constant  traffic.  Broufjht  (af- 
forded, yielded)  no  small  (i.  e.  very  great,  as  in  the  verse  pre- 
ceding) gain^  or  work,  employment,  which  is  the  primary 
meaning  of  the  Greek  word,  and  from  wliich  the  other  sense 
is  readily  deducible.  (See  above,  on  IG,  16.)  To  the  crafts- 
men, artisans,  or  artists,  those  employed  by  Demetrius,  or,  in 
a  wider  sense,  all  who  worked  at  the  same  trade.  (See  above, 
on  18,  3.) 

25.  Whom  he  called  together  with  the  workmen 
of  like  occupation,  and  said,  Sirs,  ye  know  that  by  this 
craft  we  have  our  wealth. 

Whom  hai-inr/  fjathcred,  or  assembled,  the  Greek  verb,  by 
its  very  etymolbgy,  suggesting  the  idea  of  masses  or  great  num- 
bers, which  is  not  necessarily  implied  in  calling  them  together. 
WitJi  the  workmen,  literally,  aiul  the  workmen,  or  as  it  might 
be  rendered,  even  the  irorkmen,  i.  e.  those  already  mentioned. 
But  it  seems  more  naturally  to  express  another  class  besides 
these.  Some  suppose  the  distinction  to  be  that  between  art- 
ists and  artisans,  those  who  devise  and  those  who  execute,  or 


ACTS   19,  25.  26.  205 

those  who  execute  the  finer  and  the  coarser  parts  of  the  same 
work.  But  this  distinction  belongs  rather  to  modern  tlian  to 
ancient  usage,  in  which  art  {rix^rj)  not  only  comprehends  me- 
chanical employments,  but  originally  signities  no  other,  being 
applied  by  Homer  to  ship-building,  the  working  of  metals,  &c. 
It  is  therefore  more  probable  that  the  distinction  here,  if  any 
be  intended,*  is  between  the  workmen  whom  Demetrius  him- 
self employed,  and  others  of  like  occupation^  or  as  the  words 
literally  mean,  the  {other)  loorkmen  about  such  {things.)  Sirs., 
literally,  men  (or  gentleme7i)\  see  above,  on  1, 11. 16.  7,26. 
14, 15.  15,  7.  13.  17,  22.)  Ye  hnoio^  or  know  well,  ye  are  well 
aware,  without  my  telling  you.  (See  above,  on  v.  15.  10,  28. 
15,  7.  18,  25.)  Crafty  trade,  business  (see  above,  on  18,  3),  a 
word  used  in  modern  English  chiefly  m  a  bad  sense,  that  of 
cunning  or  deceit.  The  Greek  word  is  the  one  translated 
gain  in  the  preceding  verse,  but  even  there  denoting  not  so 
much  the  gain  itself  as  the  employment  which  produced  it. 
Wealth.,  affluence,  abundance,  comfort,  a  Greek  noun  corre- 
sponding to  the  verb  employed  above  in  11,  29,  and  there  ex- 
plained. We  have  our  wealth.,  literally,  our  wealth  is.,  or  ac- 
cording to  the  oldest  manuscripts  and  latest  critics,  tcealth  to 
us  is.  He  rouses  their  attention  by  appealing,  first  to  their 
cupidity  or  selfish  mterest,  and  then  to  their  religious  feelings. 
(See  below,  on  v.  27.) . 

26.  Moreover  ye  see  and  hear,  that  not  alone  at 
Ephesus,  but  almost  (throughout)  all  Asia,  this  Paul 
hath  persuaded  and  turned  away  much  people,  saying 
that  they  be  no  gods  which  are  made  with  hands  — 

Ye  see^  behold,  contemplate  as  a  spectacle,  as  something 
more  than  ordinary  sights.  (See  above,  on  3,  16.  4,  13.  7,  56. 
8,  13.  10,  11.  17,  16.  22.)  A7id  hear,  from  others,  what  you 
do  not  see  yourselves,  referring  probably  to  that  part  of  Paul's 
work  which  is  mentioned  in  the  next  clause  as  extending  be- 
yond Ephesus.  The  names  Ephesus  and  Asia  may  be  either 
genitives  of  place,  as  in  the  Enghsh  version,  or  dependent 
in  construction  on  the  following  noun,  a  great  crowd  not 
of  Ephesus  only,  but  of  almost  all  Asia.  The  latter  syntax 
is  more  regular,  the  first  more  natural  and  simple,  both  essen- 
tially the  same  in  meaning.  Having  pfersuaded,  or  jx^^'suad- 
ing,  i.  e.  both  convincing  and  alluring.     (See  above,  on  v.  8. 


206  ACTS    10,   20.  27. 

5,40.  12,20.  13,43.  14,10.  17,4.  IS,  4.)  IL is  turned  away, 
diverted,  or  jierverted,  troiii  tlicir  lonner  Jaith.  Tlie  same 
vrrh,  Mith  the  same  essential  meaning,  is  applied  to  Saul's  re- 
moval, either  from  otliee  or  trom  lite.  (See  above,  on  13,  22.) 
Jlifc/i  people^  literally,  a  sufficient  croird.  (See  above,  on  v. 
19.)  Thitj  be,  an  old  Knirlish  form  of  the  verb,  simply  equiv- 
alent in  sueh  constructions  to  the  modern  one,  t/iey  are.  The 
exact  translation  of  the  clause  is,  t/uy  are  not  gods,  the  (ones) 
by  hands  made  (literally,  belny,  made  to  be.)  The  doctrine 
here  ascribed  to  Paul  is  substantially  identical  with  that  which 
Ave  have  heard  him  preai^h  at  Athens.     (Sec  above,  on  17,  29.) 

27.  So  that  not  only  this  our  craft  is  in  danger  to 
be  set  at  nought ;  but  also  that  the  temple  of  the  great 
goddess  Diana  should  be  despised,  and  her  magnificence 
should  be  destroyed,  whom  all  Asia  and  the  world  wor- 
shippeth. 

>Sb  that,  literally,  and  or  hut.  Craft  is  not  the  word  so 
rendered  in  v.  25,  but  one  meaning  simply  ^x^r^  ox  j)ortion,  as 
in  2,  10.  5,  2,  and  in  the  lirst  verse  of  this  chapter,  where  it  is 
translated  coasts.  Here  it  may  either  mean  this  j)ortion, 
share,  which  we  enjoy ;  or  this  part,  department,  of  our  busi- 
ness, as  they  were  not  merely  manufacturers  of  shrines,  but 
silversmiths  or  jewellers,  though  the  former  was  much  the 
most  profitable  part  of  their  employment,  and  perhaps  the  only 
one  in  many  cases.  Is  in  danger  to  us,  for  us,  with  respect  to 
us,  and  by  necessary  implication,  to  our  loss  and  damage. 
(The  English  version  treats  the  dative,  as  a  genitive  and  trans- 
lates it  our.)  To  be  set  at  nought,  literally,  to  come  to  (or 
i7ito)  confutation,  a  word  occurring  nowhere  else,  perhaps 
corned  for  the  occasion,  but  admirably  expressive  of  the 
speaker's  meaning,  as  its  obvious  etymology  determines  it  to 
signify  not  mere  contempt  in  general,  but  logical  or  rational 
contempt,  arising  from  a  reductio  ad  ahsurdum,  in  allusion  to 
Paul's  arguments  against  the  very  being  of  a  man-made  god. 
We  have  here  the  transition  from  their  own  loss  to  that  of 
their  patroness  or  tutelary  goddess.  The  temple,  not  the 
word  translated  shrine  in  v.  24,  but  a  neuter  adjective  denot- 
ing sacred,  i.  e.  set  a])art,  a)»pro]>riated  to  the  deity,  and  con- 
stantly applied  to  the  whole  enclosure  or  consecrated  ground, 
both  at  Jerusalem  and  among  the  heathen.     (See  above,  on  2, 


ACTS   19,  27.  207 

46.  3,  1.  4,  1.  5,  20.)  The  great  goddess  is  not  merely  an  ex- 
pression of  praise  and  admiration,  on  the  part  of  the  speaker 
or  his  hearers,  but  a  sort  of  standmg  epithet  or  proper  name, 
by  which  she  was  distinguished,  not  only  from  inferior  deities, 
but  also  from  all  others  bearing  the  same  name  o^  Artemis  or 
Diana.  Thus  Xenophon  describes  an  Asiatic  Greek  as  swear- 
ing by  his  national  ancestral  god,  "the  great  Ephesian  Artemis." 
Tliis  eminence  was  partly  owing  to  the  peculiar  oriental  attri- 
butes ascribed  to  this  divinity,  and  altogether  different  from 
those  of  the  Hellenic  Artemis  and  Roman  Diana  (see  above,  on 
V.  24),  whose  name  was  given  to  her,  no  doubt,  on  account  of 
some  minor  and  fortuitous  resemblance,  in  accordance  with 
the  Greek  and  Roman  custom  of  transferring  the  names  of 
their  own  gods  to  those  of  other  nations,  though  belonging  to 
a  system  altogether  different.  (See  above,  on  14,  12.)  This 
method  being  practised  by  both  nations,  not  only  with  respect 
to  the  barbarians,  but  to  one  another,  is  a  chief  source  of  the 
endless  contradiction  and  confusion  of  the  classical  mythology. 
Another  cause  of  the  peculiar  greatness,  universally  ascribed 
to  the  Ephesian  goddess,  Avas  the  greatness  of  her  temple, 
W'hich  has  been  already  mentioned  (see  above,  on  v.  l)  as  ex- 
tremely ancient,  and  rebuilt  after  its  destruction  by  Herostra- 
tus,  on  a  scale  and  in  a  style  which  caused  it  to  be  reckoned 
among  the  seven  wonders  of  the  world.  Besides  the  admira- 
tion which  it  thus  commanded,  it  was  built  at  the  joint  expense 
of  many  cities,  who  had  thus  a  common  interest,  not  only  in 
its  sustentation,  but  in  the  honours  of  the  resident  and  tutelary 
deity,  the  great  goddess  Diana.  Both  these,  the  temple  and 
the  goddess,  Demetrius  here  tells  his  associates,  are  now  in 
danger  to  he  reckoned  for  nothing^  a  much  stronger  expression 
than  despised.  The  next  clause,  on  account  of  its  peculiar 
idiomatic  form,  can  scarcely  be  translated  into  Enghsh,  though 
its  meaning  is  entirely  clear.  By  a  slight  irregularity  or 
change  of  construction,  Luke  proceeds  as  if,  instead  of  giving 
the  exact  w^ords  of  Demetrius,  he  w^ere  merely  telling  what 
he  said  in  substance.  This  is  what  the  old  grammarians  call 
the  change  from  direct  to  indirect  narration.  A7id  that  her 
greatness  loas  about  to  he  destroyed^  a  Greek  verb  originally 
meaning  to  he  taken  doicn  or  indled  doicn^  and  therefore  pe- 
culiarly appropriate,  both  in  its  strict  sense  to  the  threatened 
ruin  of  the  temple,  and  in  its  figurative  sense  to  the  dishonour 
of  the  goddess.  Whom  the  whole  {of)  Asia  (or  all  Asia)  and 
tlie  world  doth  worship^  no  unmeaning  boast,  nor  even  an  ex- 


208  ACTS    19,  27-29. 

travaijaiit  hyperbole,  considering:  the  facts  already  mentioned 
and  the  usaire  of  the  word  here  rendered  ?ro?*/<7,  the  same  that 
we  liave  hiid  ri'|»e:itedly  hefore  (see  ahove,  on  11,  28.  17,  0.  :n), 
and  whii'li  orii^nnally  means  inhahiteiJ^  but  is  indefinitely  used 
to  sijxiiity  the  whole  world,  or  the  Koman  Empire,  or  some 
one  of  its  divisions,  as  the  writer  chooses  or  the  context  may 
require. 

28.  And  wbcn  they  heard  (these  sayings),  they  were 
full  of  wrath,  and  cried  out,  saying,  Great  (is)  Diana 
of  the  Ephesians. 

But  (or  then)  hearing  {these  sayings  is  supplied  by  the 
translators)  and  being  (or  becoming)  full  of  wrath  (anger, 
passion),  they  cried  (in  the  imperfect  tense,  were  crying^  or 
continued  to  cry),  saying^  Great  (is)  Diana  of  the  Ephesians 
(or  tJie  EjyJiesians^  Arte?7iis/)  Here  again,  this  is  not  a  mere 
doxology  or  panegyric,  but  an  assertion  of  their  grand  reli- 
gious tenet,  namely,  that  the  goddess  whom  they  worshipped 
was,  in  the  strictest  and  the  highest  sense,  entitled  to  be  called 
The  Great. 

29.  And  the  whole  city  was  filled  with  confusion; 
and  having  caught  Gains  and  Aristarchus,  men  of  Ma- 
cedonia, Paul's  companions  in  travel,  they  rushed  with 
one  accord  into  the  theatre. 

Having  caught^  or  rather,  seizing  and  carrying  along  with 
them,  the  same  verb  that  is  used  above  in  6,  1 2,  and  below  in 
27,  15.  The  original  order  of  the  sentence  is,  they  rushed  xoith 
one  accord  into  the  theatre^  seizing  Gains,  &c.  The  latter  is 
therefore  only  a  secondary  or  accompanying  act,  and  not  the 
main  one,  as  the  English  may  suggest.  The  theatre,  among 
the  Greeks,  was  used  not  only  for  dramatic  exhibitions  but 
for  public  meetings,  particularly  those  in  which  the  whole 
population  was  assembled.  A  modern  analogy  is  that  of  the 
theatre  at  Oxford,  which  is  never  used  for  dramatic  purposes 
at  all,  but  only  for  academical  solenmities.  The  Greek  thea- 
tres were  vast  unroofed  enclosures,  semicircular  in  form,  with 
tiers  of  stone  seats  rising  one  above  another.  The  amphithe- 
atres, in  which  were  held  the  lights  of  gladiators  and  wild 
beasts,  were  double  theatres,  or  rather  mere  elliptical  enclo- 


ACTS   19,  29.  30.  209 

sures,  Avith  spectators'  seats  surrounding  the  arena.  The  the- 
atre at  Ephesus  was  one  of  great  size,  as  appears  from  the 
enclosure,  Avhich  may  still  be  traced,  although  the  seats,  &c. 
have  long  since  disappeared,  the  materials  having  been  em- 
j^loyed  in  other  buildmgs.  JVith  one  accord^  or  by  a  common 
impulse,  such  as  often  actuates  a  mob,  without  implying  any 
detinite  design  or  knowledge  of  each  other's  purpose  (see  be- 
low, on  V.  32.)  Gaiiis^  the  Greek  form  of  the  Latin  Caius, 
was-a  very  common  name  among  the  Romans  and  their  sub- 
jects, which  greatly  weakens  the  presumj^tion  (see  above,  on 
V.  22),  that  wherever  it  is  used  in  the  New  Testament,  it 
designates  one  and  the  same  person.  This,  however,  is  by  no 
means  impossible ;  for  although  the  Gains  mentioned  after- 
wards in  this  book  (see  below,  on  20,  4)  is  described  as  a 
Derbean;  and  the  Gains  of  whom  Paul  writes  (Rom.  16,  23. 
1  Cor.  1,  14)  would  appear  to  have  been  resident  m  Corinth; 
and  the  Gains  to  whom  John  writes  (3  John  1)  may  have  Uved 
long  after ;  none  of  these  circumstances  is  sufficient  to  disprove 
the  identity ;  the  date  of  John's  epistle  being  doubtful,  and 
there  being  reason  to  believe  that  many  of  the  early  converts 
often  changed  their  place  of  residence,  both  for  prudential  and 
religious  reasons,  like  Priscilla  and  her  husband.  (See  above, 
on  18,  2.  18.  26,  and  compare  Rom.  16,  3.  1  Cor.  16,  19.)  Aris- 
tarchus  is  more  commonly  agreed  to  be  the  same  who  after- 
wards attended  Paul  to  Palestine,  and  shared  m  his  imprison- 
ment. (Compare  Col.  4,  10.  Philem.  24.)  Both  are  here 
called  Macedoniaiu  (or  as  the  English  version  has  it,  men  of 
Macedonia) ^^Mioh  agrees  with  the  description  of  Aristarchus 
elsewhere  as  a  Thessalonian  (20,  4),  and  a  Thessalonian  3fa^ 
cedonian  (27,  2.)  They  are  also  here  described  as  Bald's  com- 
panions  in  travel^  or  more  exactly,  those  who  were  away  from 
home  Avith  him.  (Compare  the  use  of  the  same  word  in 
2.Cor.  8,  19.) 

30.  And  when  Paul  would  have  entered  in  unto 
the  people,  the  disciples  suffered  him  not. 

And  Paul  wishing  (or  intending)  to  go  in,  though  not 
carried  in  by  the  people,  probably  because  he  was  not  in  their 
way,  as  his  companions  were,  who  do  not  seem  to  have  been 
souglit  for  and  arrested,  but  swept  along  by  the  living  stream 
in  its  resistless  course.  (See  above,  on  v.  20.)  Vnto  the  peo- 
ple, or  i?ito  the  assembly,  the  Greek  word  bemg  that  used  to 


210  ACTS  10,  no.  31. 

dcnole  the  ])eoj)le  as  a  sovere'iLjn,  or  as  aotiiiix  in  a  corjiorate 
capacity.  Wliat  was  merely  a  mob  or  rabble  (ox^os)  in  tlie 
streets,  became  a  popular  assembly  (8^/u.o?),  althouLj:h  not  a  legal 
one,  when  seated  in  the  theatre.  (See  above,  on  1»15,  and  be- 
low, on  V.  39.)  This  attemj>t  of  Paid  evinced  that  it  was  not 
from  fear,  or  any  otlier  j)ersonal  motive,  that  he  was  separated 
from  the  others.  Tlic  bnthrtu^  his  own  converts,  the  Ephesian 
Christians,  who  aj>pear  to  have  been  ijo  less  anxious  for  his 
safety  than  the  same  class  at  Damascus,  Jerusalem,  Lystra, 
and  Thessalonica  (see  above,  on  9,  25.  30.  14,  20.  17,  10.)  ISuf- 
fered  him  not,  did  not  allo\\'  him  or  permit  him. 

31.  And  certain  of  the  chief  of  Asia,  ^vhich  were 
his  friends,  sent  unto  him,  desiring  (him)  that  he  would 
not  adventure  himself  into  the  theatre. 

So77ie  of  the  Aslarchs^  not  civil  magistrates,  nor  priests  in 
the  ordmary  sense,  although  tlieir  oflice  was  connected  with 
religion.  They  were  annually  chosen  in  the  cities  of  the  prov- 
ince, to  conduct  the  sacriticial  services  and  public  games  in 
honour  of  Diana.  They  derived  their  title  from  the  name  of 
the  province,  as  the  corresponding  officers  in  Cyprus,  Syria, 
and  Lydia,  were  called  Cypriarchs,  Syriarchs,  Lydiarchs,  &c. 
Those  of  Asia  are  said  to  have  been  ten  in  number ;  but 
whether  equal  and  co-ordinate,  and  whether  always  resident  at 
Ephesus,  is  doubtful.  As  the  ancient  narrative  of  Polycarp's 
martyrdom  at  Smyrna  says  that  "Philip  the  Asiarch"  refused 
to  loose  the  wild  beasts  when  required  by  the  people,  it  has 
been  interred  that  there  was  only  one  such  officer  on  duty  at 
the  same  time,  and  with  more  probability  that  they  exercised 
their  functions  at  the  different  cities  of  the  province  in  rota- 
tion, or  as  occasion  might  require.  As  the  games  and  sacri- 
fices over  which  these  Asiarchs  presided,  were  provided  jjt 
their  own  exi>ense,  they  were  always  chosen  from  the  richest 
class,  and  may  be  said  to  represent  the  highest  rank  of  the 
conmiunity.  It  is  therefore  no  slight  indication  of  Paul's 
standing  with  the  highest  class  of  heathen,  that  these  Asiarchs 
are  said  to  have  been  Jtis  friends^  or  ratlier  friendly  to  him 
(ai'Tto  <^tAot),  i.  e.  j)ersonally  well  disposed,  without  implying 
any  tiiith  in  his  new  doctrine,  which  indeed  seems  inconsistent 
with  their  social  and  official  station,  as  conductors  of  ceremo- 
nies altogether  heathenish.  It  is  worthy  of  remark,  however, 
that  the  church-councils  of  the  third  and  fourth  centuries  were 


ACTS    19,    31.  32.  211 

sometimes  called  upon  to  lay  down  rules  for  the  direction  of 
those  Christians  who  were  summoned  by  official  or  hereditary 
duty  to  perform  this  very  service.  It  is  possible,  therefore, 
that  these  Asiarchs  were  converts,  or  at  least  inclined  to  be- 
come Christians,  though  the  terms  of  the  narrative  are  satis- 
fied by  simply  assuming  a  respectful  and  benevolent  feeling 
upon  their  part  towards  the  great  Apostle.  Even  this  throws 
an  interesting  light  upon  his  character  and  social  position  in 
the  midst  of  that  idolatrous  community,  by  showing  that  his 
teachings  and  his  miracles  were  not  done  in  a  corner,  and  that 
he  was  most  respected  by  the  most  intelligent  and  wealthy 
classes.  (See  below,  on  v.  37.)  Sending  to  him^  messengers 
or  letters,  but  more  probably  the  former,  from  their  residence, 
private  or  official,  or  perhaj^s  from  the  place  where  they  were 
actually  engaged  in  their  public  duties,  and  which  may  have 
been  forsaken  by  the  people  when  the  tumult  about  Paul  arose. 
Exhorted  or  besought  him^  the  same  verb  that  is  used  above 
m2,  40.  8,31.  9,38.  11,23.  13,42.  14,22.  15,32.  16,9.15. 
39.  40.  I^ot  to  give  (risk,  or  venture)  himself  into  the  theatre^ 
already  filled  with  the  infuriated  populace,  whose  conduct  and 
condition  are  described  in  the  next  verse. 


32.  Some  therefore  cried  one  thing,  and  some 
another  ;  for  the  assembly  was  confused,  and  the  more 
part  knew  not  wherefore  they  were  come  together. 

So  then  {\xiv  ow),  the  resumptive  particle  so  often  used  in 
this  book  after  an  interruption  of  the  narrative  or  argument. 
(See  above,  on  8,  2.  25.  9,31.  11,19.  12,5.  13,4.  14,3.  15,3. 
30.  16,  5.  17,  12.  17.  30.)  Having  told  how  the  people  rushed 
into  the  theatre,  and  then  paused  to  relate  what  hapi^ened 
outside,  Luke  now  resumes  his  account  of  what  Avas  done  in 
the  assembly.  The  description  given  in  this  verse  is  admira- 
bly true  to  nature,  being  perfectly  appropriate  in  all  its  parts 
to  many  a  convention  and  conventicle  among  ourselves.  The 
more  {^pari)^  the  majority,  the  greater  number.  This  clause 
shows  that  the  one  consent^  with  which  they  rushed  into  the 
theatre  (v.  29),  had  reference  only  to  that  act,  or  at  most  to 
the  general  purpose  of  consulting  what  to  do,  but  not  to  any 
definite  proposal,  which  had  been  concerted,  if  at  all,  only  be- 
tween the  leaders,  i.  e.  those  immediately  connected  with 
Demetrius.     This  agrees  so  exactly  with  the  mode  of  man- 


212  ACTS    10,   32.  33. 

aginc:  siu-h  matters  now,  that  it  imparts  to  the  whole  narrative 
a  striking  character  of  autlienticity  and  graj)hic  truth. 

33.  And  tlicy  drew  Alexander  out  of  the  multi- 
tude, the  Jews  puttuig  him  forward.  And  Alexander 
beckoned  witli  the  liand,  and  would  have  made  his  de- 
fence unto  the  people. 

And  from  (or  out  of)  the  crowd  (assembled  in  the  theatre) 
tJmj  (i.e.  some,  indefinitely)  hr ouf flit forxcard Alexander.  Cal- 
vin and  others  have  supposed  this  to  be  Alexander  the  co]yper- 
snut/i,  of  whom  Paul  says  (2  Tim.  4, 14)  that  he  did  him  much 
evil  (literally,  showed  him  many  evils),  but  whether  at  this 
time  or  afterwards,  they  are  not  agreed.  The  identity  of 
name  proves  still  less  here  than  in  the  case  of  Gains  (see  above, 
on  V.  29),  on  account  of  its  frequency  in  Jewish  usage  ever 
since  the  time  of  Alexander  the  Great.  (See  above,  on  4,  6, 
and  compare  Matt.  15,  21.  1  Tim.  1,  20.)  The  identity  of  busi- 
ness, too,  is  not  sufficiently  exact,  although  the  Greek  word 
used  by  Paul  might  possibly  have  some  degree  of  latitude,  or 
one  who' was  properly  a  coppersmith  (or  brazier)  might  be  led, 
by  the  prospect  of  extraordinary  profit,  to  engage  in  the  same 
business  with  Demetrius.  But  apart  from  this  question  of 
identity,  and  even  granting  that  the  person  here  named  is  one 
otherwise  imknown,  interpreters  are  much  divided  as  to  his 
relation  to  the  parties  and  the  matter  now  at  issue.  As  the 
Jews  put  him  forward,  some  suppose  that  he  was  to  defend 
them  from  the  charge  of  having  any  thing  to  do  with  Paul, 
and  to  explain  the  difference  between  Jews  and  Christians. 
Others  think  that  he  was  himself  a  convert  to  the  new  religion 
(which  is  not  inconsistent  with  the  statement  in  the  next  verse), 
and  that  the  unconverted  Jews  maliciously  invited  the  atten- 
tion of  the  Gentiles  to  him,  in  order  to  divert  it  from  them- 
selves. In  either  case,  it  was  the  Jews  w^ho  put  him  forward, 
either  to  defend  them  or  himself.  Wbidd  have  made  his  de- 
fence  is  too  specific,  as  the  Greek  phrase  simply  means,  loished 
to  ajjologizc^  or  make  defence^  but  whether  for  himself  or 
others,  is  not  here  expressed.  Beckoned  with  his  hand,  or 
more  exactly,  shook  it  downwards,  almost  but  not  precisely 
the  same  phrase  with  that  employed  in  12,  17.  13,  16,  and 
there  explained.  To  the  people.,  not  as  a  mere  mob,  but  as  an 
organized  assembly.     (See  above,  on  v.  30.) 


ACTS    19,  34.  35.  213 

34.  But  when  they  kneAv  that  he  Avas  a  Jew,  all 
with  one  voice  about  the  space  of  two  hours  cried  out, 
Great  (is)  Diana  of  the  Ephesians. 

But  {they)  hioiomg^  recognizing,  or  discovering,  the  same 
verb  that  was  used  above  in  3,  10.  4,13.  9,30.  12,14,  and 
there  explained.  How  they  perceived  or  ascertained  tliis,  we 
are  not  told,  possibly  by  something  Jewish  in  his  looks  or  lan- 
guage ;  or  the  information  may  have  been  communicated 
orally  from  those  who  knew  him  to  the  others,  and  eventually 
to  the  whole  assembly.  That  he  is,  in  the  present  tense,  as 
if  the  scene  were  actually  passing,  a  graphic  trait  of  which  we 
have  had  several  examples.  (See  above,  on  7,  25.  9,  22.  26.  38. 
12,  3.  9.)  A  Jew,  i.  e.  by  birth  or  nation,  and  therefore  equally 
descrij^tive  of  an  unconverted  and  a  Christian  Jew.  (See 
above,  on  v.  33,  and  compare  10,  28.  16, 1.  20.  18,  2.  24.)  There 
was  one  voice  (or  o)ie  voice  arose)  from  all,  a  similar  exj^res- 
sion  to  the  one  in  4,  32,  but  there  relating  to  one  heart  and 
soul.  Crying  (or  shouting)  about  the  space  of  (literally,  as 
for)  two  hours.  The  cry  is  the  same  as  in  the  last  clause  of 
V.  28,  and  is  here  repeated,  not  as  a  mere  act  of  adoration  or 
religious  praise,  but  as  a  kind  of  watch-word,  an  expression  of 
their  zeal  and  resolution  in  the  cause  of  their  insulted  and  en- 
dangered goddess.  Viewed  in  the  former  light,  it  may  be 
reckoned  as  a  sample  of  the  hattology  or  "  vain  repetitions," 
which  our  Lord  describes  as  characteristic  of  the  heathen  wor- 
ship.    (See  Matt.  6,  1,  and  compare  1  Kings  18,  26.) 

35.  And  when  the  town-clerk  had  appeased  the 
people,  he  said,  (Ye)  men  of  Ephesus,  what  man  is 
there  that  knoweth  not  how  that  the  city  of  the  Ephe- 
sians is  a  worshipper  of  the  great  goddess  Diana,  and 
of  the  (image)  which  fell  down  from  Jupiter  ? 

The  first  words,  as  thus  rendered,  seem  to  refer  to  some- 
thing previously  mentioned  ('when  the  town-clerk  had  thus 
stilled  the  crowd ') ;  whereas  in  the  original,  a  new  character 
appears  upon  the  stage  ('the  town-clerk,  having  stilled  the 
crowd,  says,  &c.')  Ajypeased  implies  that  they  were  satisfied, 
or  reconciled  to  something  which  before  offended  them; 
whereas  the  Greek  word  means  to  ^:>r<^  doitm,  quell,  subdue, 
not  by  persuasion,  which  was  yet  to  come,  but  by  authority 
and  influence  of  character  or  office.     In  describing  this  effect, 


214  ACTS   10,  35. 

Luke,  with  threat  exactness  of  expression,  substitutes  tlie  word 
denoting  vroicd  or  7nvh  tor  that  denoting  an  assembly  of  the 
people.  (See  above,  on  vs.  30.  33.)  It  was  in  the  former,  not 
the  latter  character,  that  they  were  shouting  and  extolling 
Artemis.  This  signiiieant  though  slight  variation  may  illus- 
trate at  tlie  same  time  the  resources  of  the  language  and 
Luke's  power  to  em]»loy  tliem.  Town-cUrk  is  evidently  much 
too  modest  a  descri]>tion  of  the  ])erson,  whose  appearance 
seems  to  have  immediately  restored  the  mob  to  order.  The 
Greek  word  is  GranmiatcKfi^  the  one  so  otlen  rendered  scribe 
(see  above,  on  4,  5.  G,  I'i),  and  like  it  means  a  writer,  or  one 
who  has  official  charge  of  writings,  whether  sacred  scriptures 
or  oflicial  records.  Like  the  English  clerk  and  secretary^  it 
admits  of  numberless  gradations  in  the  rank  of  those  to  whom 
it  is  applied,  extending  from  a  toxni-derk  (or  still  lower)  to  a 
secretary  of  state,  which  last  is  probably  much  nearer  than  the 
former  to  the  meaning  of  the  title  here.  Whether  it  be  so 
rendered,  or,  as  some  prefer,  recorder,  actuary,  chayicellor,  <fec., 
it  undoubtedly  denotes  a  functionary  whom  the  people  were 
accustomed  to  respect,  and  whose  very  presence  was  sufficient 
to  compose  them ;  for  until  this  was  effected,  he  could  neither 
reason  with  them  nor  exhort  them.  Besides  abundant  proof 
that  frrammateus  is  used  in  classic  Greek  to  signify  not  only 
humble  but  exalted  office,  there  are  extant  inscriptions  of 
Ephesian  origin,  in  which  this  title  is  combined  with  that  of 
Asiarch,  before  explained  (on  v.  31),  in  such  a  way  as  to  sug- 
gest tlie  question,  whether  the  person  here  referred  to  was 
not  a  religious  rather  than  a  civil  officer,  and  therefore  the 
more  likely  to  command  a  hearing,  Avhen  the  honour  of  the 
goddess  was  itself  at  stake.  This  is  still  more  probable  if,  as 
Domninus  says,  the  Grammateus  at  Antioch,  on  similar  occa- 
sions, was  the  representative  or  spokesman  of  Apollo.  But 
however  this  may  be,  it  is  unquestionable  that  the  person  here 
meant  awed  the  multitude,  as  well  by  his  official  rank  or  per- 
sonal character  as  by  his  arguments  which  follow,  and  the 
drit^  of  which  is  to  convince  them  that  their  riotous  proceed- 
ings were  supei-fluous  and  dangerous.  Ye  tnen  of  l!}phesus, 
literally,  Epltesian  men  (or  gentlemen),  the  usual  Greek  for- 
mula of  popular  address  (see  above,  on  v.  25.)  What  m,an, 
in  Greek,  for  ir/iat  man,  as  if  referring  to  something  previously 
said  but  not  recorded,  possibly  to  something  said  before  the 
noise  was  wholly  stilled.  (Q.  d.  '  Be  silent,  cease  this  uproar, 
which  is  both  unnecessary  and  alarming ;  for  what  man,  &c.') 


ACTS    19,   .35.  36.  215 

W7iO  does  not  Icnow  is  a  form  of  rhetorical  interrogation,  also 
used  by  Demosthenes  in  speaking  of  a  certain  and  notorious 
fact.  How  tJiat^  an  old  English  pleonastic  phrase,  to  which 
nothing  corresponds  in  the  original,  the  form  of  which  is 
foreign  from  our  idiom,  consisting  of  a  noun  and  particij)le, 
both  in  the  accusative,  icho  does  7iot  know  the  city  heing^  &c. 

City  of  {the)  Ephesians^  like  Diana  of  {the)  Ephesians  (see 
above,  on  vs.  28.  34)  seems  to  have  been  a  favourite  formula 
in  preference  to  city  (and  Diana)  of  Ephesus^  like  "  Emperor 
of  the  French,"  and  "  King  of  the  Belgians,"  mstead  of  "  Em- 
peror of  France,"  and  "  King  of  Belgium."  A  %corshippei\ 
or  as  the  margin  more  exactly  renders  it,  a  temple-keeper. 
The  Greek  word  is  commonly  explained  to  mean,  at  least  in 
the  first  instance,  temple-svaeeper ;  but  one  of  the  old  Greek 
lexicographers  (Siiidas)  denies  that  there  is  any  reference  to 
sw^eeping,  and  declares  the  true  sense  to  be  that  of  decking 
or  adorning.  Hence  some  compare  it  with  the  English  sexton^ 
others  with  church-ioarden,  the  only  difference  being  one  of 
dignity  and  rank,  as  the  essential  idea  is,  in  either  case,  that 
of  one  who  has  charge  (or  takes  care)  of  a  temple.  This,  even 
in  its  lower  sense,  was  reckoned  a  great  honour,  when  connect- 
ed with  the  service  of  such  a  deity  as  Artemis,  and  such  a 
temple  as  the  one  at  Ephesus.  (See  above,  on  vs.  24.  27.) 
Even  to  sweep  that  sacred  and  magnificent  abode  was  a  dis- 
tinction for  M'hich  cities  and  crowned  heads  contended.  The 
very  epithet  here  used  is  found  upon  Ephesian  coins  still  ex- 
tant, and  applied  not  merely  to  the  city  but  the  state  or  body 
politic  {Sr}fxo<;  veojKopos.)  Afid  of  the  Jove-fallen  {image) ^  a 
phrase  used  by  Euripides  in  apphcation  to  the  same  divinity 
as  worshipped  at  Tauris.  According  to  Pliny  and  other 
ancient  writers,  there  was  a  wooden  image  of  Diana  at  Ephe- 
sus, so  old  that  it  had  outlived  seven  restorations  of  the  tem- 
ple, and  was  therefore  fabled  to  have  dropped  from  heaven, 
no  unusual  belief  among  the  ancient  heathen.  Other  exam- 
ples are  the  famous  Palladium  at  Troy  and  Rome,  and  an 
image  of  Cybele  at  Pessinus,  as  described  by  Livy.  This  no- 
tion has  by  some  been  traced  to  the  real  fall  of  meteoric 
stones;  but  in  the  case  before  us,  we  are  told  not  only  that 
the  image  was  a  wooden  one,  but  also,  by  dififerent  authorities, 
of  what  wood  it  was  made  (vine,  ebony,  etc.) 

36.  Seeing  then  that  these  things  cannot  be  spoken 
against,  ye  onglit  to  be  quiet,  and  to  do  nothing  rashly. 


210  ACTS   19,  30.  37. 

The  lofercncc  just  made  to  their  most  higlily  prized  dis- 
tinction as  a  city  was  intended,  j)artly  as  a  sohice  to  tlioir 
national  or  h)cal  pride,  and  partly  as  the  hasis  of  an  ar^Munent 
against  tunniltuous  ])roceedings,  which  he  now  ])ropounds 
distinctly.  Undeniable,,  therefore,,  behtff  these  (thinr/s)^  namely, 
that  their  city  was  confessedly  the  constituted  guardian  of 
Diana's  tem]»le  and  its  lieavcn-descended  image.  It  is  iieces- 
sary  (i.  e.  morally,  in  Greek  a  })articii)ial  form,  like  binding 
ancl  beroniinff)  for  you  to  be  (or  that  ye  be)^  continue,  or  begin 
to  be  (the  same  verb  that  is  used  above,  in  5,  4.  8,  IG.  14,  8. 
10,20.  17,  27,  and  there  exj)lained.)  Qi/iet  is  in  Greek  the 
passive  particijde  of  the  verb  at  the  beginning  of  v.  35,  and 
might  ])e  here  translated  settled  or  subdued,,  but  is  still  more 
exactly  rendered  in  the  Vulgate  by  the  Latin  word  sedatos^ 
which  is  really  a  corresponding  form,  and  from  which  comes 
sedate  in  English.  The  idea  meant  to  be  conveyed  is  not  that 
of  coercion  by  superior  authority  or  power,  but  a  dignified 
and  reasonable  self-control.  JRashly,  literally,  headlong  or 
headforemost^  then  precipitate,,  which  means  the  same  in 
Latin,  but  is  always  tropically  used  in  English,  as  a  synonyme 
of  hasty,  inconsiderate,  or  rash,  as  applied  to  human  character 
and  conduct. 

37.  Tor  ye  have  brought  hither  these  men,  which 
are  neither  robbers  of  churches,  nor  yet  blasphemers 
of  your  goddess. 

With  a  skill  showing  natural  sagacity  as  well  as  great  ex- 
perience  in  argument  and  ^^ublic  speaking,  he  now  insinuates 
without  asserting  that  they  had  actually  fallen  into  the  great 
error  against  which  he  had  just  warned  them.  Listead  of  say- 
ing that  they  had  already  acted  rashly,  he  describes  the  act 
itself,  without  express  qualification  or  description,  which  their 
own  minds,  influenced  by  what  he  had  before  said,  would  im- 
mediately supply.  The  only  application  which  he  makes  him- 
self is  by  the  use  of  the  word  for^  referring  to  the  thought 
which  he  had  first  suggested  but  without  ex})ressing  it.  This 
aposiopesis  (as  the  Greek  grammarians  called  it)  may  be  thus 
completed  or  filled  up.  'You  have  the  strongest  grounds  for 
doing  nothing  rash,  and  yet  you  have  been  acting,  and  are 
acting  now  most  rashly ;  for,'  &c.  Ye  have  brought  (or  ye 
brought  just  now,  in  Greek  an  aorist)  these  men,,  not  an  ex- 
pression of  contemjjt,  but  rather  of  respect,  the  Greek  noun 


ACTS    19,    37.  38.  217 

being  that  employed  above  in  vs.  25.  35,  and  there  explained. 
Hither^  supplied  by  the  translators,  is  correct,  but  hardly  ade- 
quate to  give  the  full  force  of  the  speaker's  language,  which 
suggests  not  only  the  idea  of  locaUty  (brought  them  into  this 
l^lace  or  assembly),  but  also  that  of  mode  or  manner  (brought 
them  violently  and  disgracefully.)  The  rashness  tacitly  im- 
puted to  their  whole  proceeding  lay  in  the  fact  that  there  was 
no  sufficient  ground  for  it  afforded  by  the  conduct  of  the  pris- 
oners themselves.  TJiese  men  (being,  or  who  are)  neither 
temple-spoilers  (and  so  chargeable  with  sacrilege)  nor  revilers 
of  (literally,  reviling)  your  goddess  (and  so  chargeable  with 
blasphemy.)  Rohhers  of  Churches  is  a  Christian  phrase  put 
into  the  mouth  of  a  heathen,  less  absurd  but  not  more  accu- 
rate than  the  change  of  Passover  to  Easter  elsewhere.  (See 
above,  on  12,  4.)  The  latter  statement  of  the  Grammateus,  in 
reference  to  Paul  and  his  associates,  has  been  very  variously 
understood,  by  some  as  a  mere  falsehood,  meant  to  calm  the 
mob ;  by  others  as  a  true  description  of  Paul's  abstinence 
from  all  direct  Avarfare  against  idol-worship  ;  by  a  third  class, 
as  describing  only  his  forbearance  as  to  particular  deities,  or 
forms  of  heathen  worshij),  which,  according  to  Josephus,  was 
avoided  also  by  the  Jews  ;  and  lastly,  as  denying  not  even  this 
kind  of  attack,  but  only  an  offensive  and  insulting  method  of 
conducting  it.  Shaftesbury's  reflection  upon  Paul  for  allow- 
ing false  witness  to  be  borne  in  his  behalf,  when  he  was  not 
present,  and  could  not  have  spoken  if  he  had  been,  is  both 
false  and  foolish. 

38.  Wherefore  if  Demetrius,  and  the  craftsmen 
which  are  with  him,  have  a  matter  against  any  (man), 
the  law  is  open,  and  there  are  deputies  ;  let  them  im- 
plead one  another. 

&o  then^  as  in  v.  32,  where  it  resumes  the  narrative,  as  it 
here  does  the  argument,  after  a  momentary  interruption  in 
V.  37,  which  is  a  kind  of  parenthetical  allusion  to  their  conduct 
as  at  variance  Avdth  the  rule  which  he  had  laid  doA\Ti.  '  You 
ought  to  do  nothing  rashly — as  you  have  done  by  your  treat- 
ment of  these  persons — so  then,  if  Demetrius,  &c.'  Crafts- 
men^ artisans  or  artists  (see  above,  on  v.  24.)  With  him^ 
not  merely  in  his  company,  or  in  the  same  place,  but  on  his 
side,  in  his  interest,  associated  with  him,  members  of  his  party. 
(See  above,  on  5,  17.     14,  4.)     Matter^  literally,  loord^  here 

VOL,  II. — 10 


218  ACTS   19,  38. 


used  like  the  corresponcliiii]^  lIo])rew  terjii,  in  ;i  judicial  or 
forensic  sense,  for  cdu.'iCy  eonijjjaiiit,  or  accusation.  (See  Ex. 
18,  10.  22.  22,  8.  24,  14,  and  c()ni})are  the  full  phrase,  word  of 
judyniatt^  2  Chron.  19,  0.)  Any  (mcui)^  or  more  genericaliy, 
amj  (perso/i)^  the  same  j)ronoun  that  is  so  often  rendered  cer- 
tain. (See  above,  on  vs.  1.  13.  14.  24.  31.)  IVie  law  is  open^ 
a  mere  i)ara})hrase,  the  version  beini:?  given  in  the  margin,  t/ie 
conrt-days  are  keftt.  From  a  Greek  word  (ayopa)  meaning 
both  a  market  and  a  court  (sec  above,  on  16,  19.  1 7,  1 7)  comes 
an  atljective  (ayopatos),  ai)i)lied  in  17,5  to  idlers  or  frequenters 
of  the  public  places,  but  here  employed  in  the  higher  sense  of 
forensic  or  judicial^  and  most  jjrobably  agreeing  with  days 
understood.  The  verb  {are  led,  passed,  or  passiny)  may  be 
expressive  either  of  a  general  fact  (there  are  such  times  or 
terms  of  court),  or  of  what  was  actually  taking  place  at  that 
time  (there  are  such  terms  now  held  or  holding.)  There  are 
deputies,  a  word  before  applied  to  Sergius  Paulus  (see  above, 
on  13,  7.8.12,  and  compare  the  corresponding  verb  18,  12), 
and  there  ex[)lained  to  be  the  Greek  translation  of  Proconsid, 
the  appropriate  title  of  one  who  governed  an  imperial  prov- 
ince (see  above,  on  the  passages  just  cited),  such  as  Asia 
Proper  was,  and  therefore  often  called  Proconsidaris.  The 
only  difficulty  here  arises  from  the  facts,  that  the  Proconsul 
was  the  highest  judicial  magistrate,  and  that  there  was  never 
more  than  one  in  the  same  province.  The  plural  form  (Pro- 
consuls) has  been  variously  explained,  as  comprehending  the 
legates  or  assessors  of  the  governor  ;  or  as  including  the  pro- 
consuls of  adjacent  provinces,  who  may  have  been  attending 
the  Ephcsian  festival ;  or  as  denoting  two  procurators  who 
about  this  time  had  murdered  the  Proconsul,  and  perhaps 
usuri)ed  his  title  ;  or  finally,  as  a  generic  plural,  representing 
the  whole  class,  and  not  the  individual,  examples  of  which 
usage  have  been  found  by  some  in  Matt.  2,  20,  where  the  plu- 
ral is  supposed  to  denote  Herod,  and  in  17,  18,  above,  where 
it  is  supposed  to  denote  Jesus.  Whether  this  be  the  true 
grammatical  analysis  or  not,  it  is  no  doubt  the  essential  mean- 
ing, which  has  reference  not  to  the  person  but  the  office  of  the 
judges,  whether  one  or  many,  whose  existence  and  judicial 
functions  are  asserted  as  notorious  tacts.  Implead  (i.  e.  plead 
against)  each  other  is  a  good  translation  of  the  Greek  verb, 
which,  although  it  strictly  means  accuse  or  charye,  is  here  ap- 
plied apparently  to  both  the  parties,  although  only  one  had 
been  expressly  mentioned. 


ACTS   19,  39.  219 

39.  But  if  ye  inquire  any  thing  concerning  otlier 
matters,  it  shall  be  determined  in  a  lawful  assembly. 

Having  shown  them  how  all  private  litigation  should  bo 
settled,  he  now  gives  them  similar  advice  in  reference  to  ques- 
tions of  more  public  interest,  municipal  or  legislative  matters. 
Ye,  i.  e.  Demetrius  and  his  associates,  of  whom  he  had  just 
spoken  in  the  third  person,  but  to  whom  he  may  now  have 
turned  or  sf)ecially  addressed  himself.  It  is  equally  admissi- 
ble, however,  and  perhaj^s  more  simple,  to  understand  these 
words  as  still  addressed  to  the  assembly,  all  of  w4iom  were 
really  concerned  in  what  is  here  asserted.  Inquire,  not  merely 
in  the  popular  or  vague  sense  of  seeking  or  desiring  (as  in  12, 
19.  13,  7,  above),  but  in  the  more  specific  one  of  controvert- 
ing or  disputing,  commonly  expressed  by  another  compound  of 
the  same  Greek  verb.  (See  above,  on  6,  9.  9,  29.  15,  2.  7.) 
'  If  you  want  a  decision  upon  any  other  question  not  within  the 
jurisdiction  of  the  courts  just  mentioned.'  Assembly  is  a 
general  expression  for  aU  public  meetings,  but  especially  ap- 
plied in  classic  Greek  to  legislative  bodies,  as  in  Scripture  to 
the  Congregation  of  Israel,  and  ultimately  to  the  Christian 
Church.  (See  above,  on  2,  47.  5, 11.  7,  38.  8,  1.  3.  11,  22.  26. 
12,1.5.  13,1.  14,23.27.  15,3.4.22.)  A  lavyful  assembly 
seems  to  be  contrasted  with  an  unlawful  or  forbidden  one. 
The  Romans,  however,  did  not  deprive  their  Grecian  subjects 
of  their  darling  right  to  hold  pubHc  meetings,  the  abuse  of 
which,  by  needless  gatherings  and  speeches  "  in  the  theatre," 
Cicero  (in  his  defence  of  Flaccus)  represents  as  a  chief  cause 
of  their  political  misfortunes.  This  Ephesian  meeting,  there- 
fore, could  be  called  unlawful,  only  with  respect  to  its  disor- 
derly, tumultuous  proceedings,  and  the  opposite  expression 
would  denote  nothing  more  than  one  decorously  conducted  ; 
Avhich  would  not  be  an  appropriate  antithesis  or  supplement 
to  what  had  been  already  said  about  the  court-days  or  assizes. 
It  is  plain  that  the  Grammateus  is  stating  two  ways  of  deter- 
mining two  kinds  of  controversy,  private  and  public,  or  foren- 
sic and  municipal.  The  former  must  be  settled  by  the  regular 
tribunals,  the  latter  in  a  general  assembly,  but  of  what  kind  ? 
Not  merely  laicful  or  permitted  by  the  laws ;  for  such  was 
this  one,  in  itself  considered.  Not  merely  orderly  and  well- 
behaved  ;  for  such  was  this,  since  he  had  been  addressing  it. 
Tlie  true  sense  of  the  words  is,  tlte  (not  a)  legal  (or  constitu- 
tional) assembly,  i.  e.  the  one  held  at  certain  periods  (as  at 


220  ACTS    10,  39.  40. 

Atliens  tliricc  a  month)  for  tlic  transact  ion  of  i)ii]>lic'  business. 
(Ilenco,  in  the  niari^in  oftlit*  Eiii^lish  Bible,  Idirf'ulisvxvhMv^Qd 
for  or<h'fi((rt/.)  Tiic  assembly  now  in  session  is  deseribed  by 
im]>lieation,  nt>t  as  unlawful  or  forbidden,  but  as  inlbrmal  and 
without  authority;  just  as  a  voluntary  meetini^  or  conven- 
tion, althoULch  perfectly  lawful,  differs  now  from  a  judicial  or 
lej^dslative  body.  The  word  translated  lainful^  therefore,  here 
means,  not  jKnnitfed^  but  required  or  constituted  by  the  lau^s. 
Shall  he  dettrr/iined^  literally  solved^  imi)lying  doubt  and  differ- 
ence of  judpnent,  in  relation  to  the  ]»rinciples  or  facts  involved. 
(Comi)are  the  use  of  the  same  Greek  verb  in  Mark  4,  34,  and 
of  the  corresj)ondin<jj  noun  in  2  Pet.  1,  20.)  This  phrase,  in  the 
original,  emphatically  ends  the  sentence,  in  the  lef/al  assembly 
it  shall  be  detennlned.  The  same  argument  is  urged  by  Seneca 
against  tumultuous  and  riotous  proceedings.* 

40.  For  we  are  in  danger  to  be  called  in  question 
for  this  day's  uproar,  there  being  no  cause  whereby  we 
may  give  an  account  of  this  concourse. 

Having  shown  that  their  tumultuous  proceedings  were 
gratuitous,  there  being  other  more  legitimate  methods  of  ac- 
complishing their  lawful  ends,  he  now  suggests  a  still  more 
serious  consideration,  namely,  that  the  same  proceedings  were 
extremely  dangerous,  not  only  to  the  persons  who  took  part  in 
them,  but  also  to  their  whole  community.  The  danger  arose 
from  tlie  extraordinary  strictness  of  the  Roman  government 
in  reference  to  every  thing  like  riotous  disturbances  among 
their  subjects  and  dependents.  It  was  not  the  mere  act  of  as- 
sembling, even  in  large  numbers  (see  above,  on  the  preceding 
verse),  which  was  prohibited,  but  what  is  here  called  iiproar 
and  concourse^  corresponding  to  the  Latin  terms  ccetus  et  con- 
cursus,  which  appear  to  have  been  technical  expressions  of  the 
Roman  law,  and  descriptive  of  a  cai)ital  oftence.  IVe  are  in 
danger^  the  same  verb  that  Avas  used  by  Demetrius  (see  above, 
on  V.  27.)  To  he  called  i/t  question^  also  a  single  word  in 
Greek,  the  same  that  was  explained  above  (on  v.  38),  as  strict- 
ly meaning  to  he  charged  or  accused.  The  original  construc- 
tion is,  to  be  accused  of  riot  for  to-day  (or  this  day^  see  a 
similar  construction  of  to-morrotc^  4,  3.  5),  i.  e.  concerning,  on 
account  of,  this  day's  conduct  or  proceedings.  '  The  danger 
was  not  merely  that  of  being  charged,  but  that  of  being  left 
without  excuse  and  unable  to  defend  themselves.     There  being 


ACTS    19,  40.  41.  221 

no  ccnise^  a  jnclicial  term,  elsewhere  translated /ti?^^^  (see  Luke 
23,  4.  14),  and  here  denoting,  not  a  cause  in  o-eneral,  but  a 
guilty  cause  upon  the  part  of  those  accused.  There  being  (or 
existing^  see  above  on  v.  36)  no  crime  or  offence  tchereby  (lit- 
erally, as  to  or  concerning  ichich)  ire  can^  or  adhering  to  the 
future  form  of  the  original,  v:e  shall  he  able^  in  the  case  sup- 
posed, of  their  being  charged  or  called  in  question.  Give  (ren- 
der or  deliver,  an  emphatic  compound,  used  above,  4,  33.  5,  8. 
7,  9,  and  there  explained.)  Account^  literally,  icord.,  the  one 
translated  matter  in  v.  38,  but  sometimes  signifying  an  account 
or  reckoning,  both  in  a  financial  and  a  moral  sense.  (Compare 
Matt.  12,  36.  18,23.  Phil.  4,  17.  Heb.  13,  7.  1  Pet.  4,  5.)  In 
ail  the  passages  referred  to,  there  is  more  or  less  distinct  allu- 
sion to  judicial  process  and  self-vindication,  which  is  here  the 
main  idea,  and  as  such  expressly  mentioned.  Concourse  is 
the  literal  translation  of  the  Greek  w^ord,  and  denotes  a  violent 
tumultuary  running  together.  The  idea  ai conspiracy^  or  law- 
less combination,  may  be  also  implied,  but  is  not  promment  in 
this  case,  as  it  is  m  23,  12  below. 

41.  And  when  he  had  thus  spoken,  he  dismissed 
the  assembly. 

And  these  things  having  said  (or  saying)^  he  dis?nissed 
(or  dissolved,  the  verb  explained  above,  on  3,  13.  4,  21.  23.  5, 
40.  13,  3.  15,  30.  33.  10,  35.  36.  17,  9)  the  assembly  (the  eccle- 
sia,  as  in  vs.  32.  39.)  This  is  evidently  mentioned  as  an  act 
of  authority,  implyuig  that  the  tumult  had  entirely  ceased, 
and  that  the  people  quietly  dispersed ;  an  important  and  re- 
markable effect,  but  not  at  all  incredible,  considering  the  pro- 
A'erbial  mobility  from  which  the  mob  derives  its  name,  and 
also  the  extraordinary  force  and  skill,  with  which  the  Gram- 
mateus  appealed  to  their  religious  feelings,  local  pride,  muni- 
cipal usages,  and  selfish  fears.  The  intrinsic  merit  of  this 
speech,  with  reference  to  the  end  in  view,  its  congruity  and 
suitableness  to  the  speaker  and  the  hearers,  and  its  total  un- 
likeness  to  the  other  speeches  here  recorded,  stamj)  it  as  i^al- 
pably  original  and  genuine.  And  this  internal  evidence 
instead  of  losing  gains  strength  from  the  low  views  entertained 
by  some  of  Luke's  ability  as  a  writer  and  the  literary  merit 
of  the  book  before  us. 


222  ACTS   20,    1.  2.  3. 


CIIAPTEK    XX. 

This  division  of  the  text  contains  the  account  of  Paul's  return 
from  liis  third  mission,  from  liis  leaving  Ephesus  to  his  leaving 
]Mili>tus.  Wc  have  first  his  visit  to  the  Grecian  ])rovinces 
(1-M.)  Then  comes  a  list  of  his  seven  companions  who  went 
before  to  Troas  and  were  followed  by  Paul  jind  Luke  (4-6.) 
Paul  there  ])rcaches  and  performs  a  miracle  (7-12.)  His 
course  from  Troas  to  Miletus  is  recorded  with  great  minute- 
ness (13-15.)  I'assing  by  Ejjhcsus,  he  sends  for  the  elders  of 
the  cluirch  there  to  Miletus,  and  delivers  a  farewell  discourse 
to  them  (10-35.)  He  then  prays  with  them  and  takes  leave 
of  them  (31-38.) 

1.  And  after  the  uproar  was  ceased,  Paul  called 
unto  (him)  the  disciples,  and  embraced  (them),  and  de- 
parted for  to  go  into  IMacedonia. 

The  cessation  of  the  tumult  is  not  given  as  the  cause  of 
Paul's  departure,  but  as  a  mere  specification  of  time,  or  rather 
an  indefinite  description,  since  the  length  of  the  interval  is  not 
recorded  (see  above,  on  19,  22.)  Embraced  is  a  secondary 
usage  of  the  Greek  verb,  which  originally  signifies  to  greet  or 
welcome,  but  is  also  used  by  Xenophon  and  later  writers  in 
the  sense  of  taking  leave  or  bidding  farewell,  which  is  the 
meaning  here.  Departed^  Uterally,  icent  out  (see  above,  on 
16,  3G.  40.)  For  to  go^  depart,  or  journey  (see  above,  on  5, 
31.)  Into  Macedonia^  as  he  had  before  designed,  and  whither 
he  had  already  sent  Timothy  and  Erastus  (see  above,  on 
19,  22.) 

2.  3.  And  when  he  had  gone  over  those  parts,  and 
had  given  them  much  exhortation,  he  came  into  Greece, 
and  (tliere)  abode  three  months.  And  when  the  Jews 
laid  wait  for  him,  as  he  Avas  about  to  sail  into  Syria,  he 
purposed  to  return  through  Macedonia. 

Having  gone  (or  2^cissed)  throvgli  those  ^mrts.  i.  e.  Mace- 
donia, and  perhaps  some  adjacent  regions  (see  Rora.  15,  19.) 
Given  them  murli  cj'hortation^  literally,  having  exhorted  thcni 
(i.  e.  the  Christians  in  those  parts)  with  much  8.peech  (or  many 


ACTS   20,  2.  3.  4.  223 

words.)  Greece^  properly  so  called,  or  what  the  Romans 
named  Achaia,  to  distinguish  it  from  Macedonia  (see  above, 
on  16,  1.  18,  12.  27.  19,  21.)  Having  made  three  moJiths^  i.  e. 
passed  or  spent  them,  but  perhaps  with  an  implication  of  active 
employment  (see  above,  on  15,  33.  18,  23.)  This  is  the  more 
worthy  of  attention,  as  Luke  gives  us  no  details  of  this  second 
missionary  tour  in  Greece,  the  greater  part  of  which  was  pro- 
bably spent  at  Corinth,  where  he  is  commonly  supposed  to  have 
written  the  epistle  to  the  Romans.  Being  about  to  sail  into 
Syria^  i.  e.  to  enter  on  the  voyage  which  was  to  terminate  at 
Antioch,  as  in  the  case  of  his  two  previous  missions.  (See  above, 
on  18, 18,  and  below,  on  21,  3.)  The  words  express  his  purpose, 
not  the  actual  event,  which  was  altogether  different,  as  he  did 
not  reach  Antioch,  but  was  arrested  in  Jerusalem,  and  after 
being  long  detained  in  Cesarea,  sent  to  Rome.  A  plot  (the 
same  word  that  occurs  above  in  9,  24)  heing  made  [ov  formed) 
against  Jiini  hg  the  Jeics.  What  Avas  the  nature  or  occasion 
of  the  Jewish  plot  here  mentioned,  we  have  no  means  of  de- 
termining. We  only  know  that  Paul  was  led,  no  doubt  by 
the  detection  or  divine  revelation  of  it,  to  relinquish  his  design 
of  setting  sail  from  Corinth  or  Cenchrea  (see  above,  on  18, 18), 
and  to  revisit  Macedonia  for  that  purpose.  Purjposed  to  re- 
turn^ literally,  there  teas  a  purpose  (or  it  became  his  purpose) 
to  return.  The  Greek  noun  properly  means  judgment  or 
opinion,  but  is  used  by  the  purest  Attic  writers  in  the  sense 
of  will  or  purpose. 

4.  And  there  accompanied  him  into  Asia  Sopater 
of  Berea ;  and  of  the  Thessalonians,  Aristarchus  and 
Secundus ;  and  Gains  of  Derbe,  and  Timotheus ;  and 
of  Asia,  Tjchicus  and  Trophimus. 

There  folloiced  with  hini^  an  expression  which  impUes  both 
association  and  subordination.  They  were  in  his  company, 
not  as  his  equals,  but  as  his  adherents  and  attendants.  As  far 
as  Asia,  in  the  usual  restricted  sense  (see  above,  on  19,  10.  22. 

26.  27.)  As  far  as  may  have  reference  to  their  waiting  for 
him  at  Troas.  It  does  not  necessarily  imply  that  they  attend- 
ed him  no  further,  although  only  two  of  them  are  afterwards 
expressly  named  as  being  with  him.     (See  below,  on  21,  29. 

27,  2.)  /Sopater,  an  abbreviation  of  JSosijxiter,  and  probably 
denoting  the  same  person  whom  Paul  mentions  (Rom.  16,  21) 


224  ACTS    20,  4. 

as  a  kinsman  wIjo  w:is  witli  liiiu  in  Corintli.  Sonic  of  the 
oldest  niainiscripts  and  versions  have  Sopnttr  (sf)n)  of  Pi/rrhus^ 
whicli  seems  more  Hkely  to  liave  been  omitted  than  inserted 
without  reason.  Of  Bena^  literally,  a  Bdrean^  an  inhabitant 
or  native  of  tliat  place  in  Macedonia,  where  the  Jews  <rave 
Paul  so  cordial  a  reception  and  so  candid  a  hearinc^  (see 
above,  on  17,  11.)  ^erundi(i<^  a  Latin  name,  occurrini:^  only 
here  in  the  New  Testament.  (i<i'nis  (or  (J<iins)^  commonly 
sup])Osed  to  be  a  different  ]»erson  from  the  one  so  called  in  11, 
29,  because  he  is  there  calle<l  a  ^NFacedonian  and  here  a  Derbe- 
an,  or  citizen  of  Derbe,  which  was  in  Lycaonia  (see  above,  on 
14, 6.)  Some  connect  JJerhcan  with  Thnotheus^  and  thus 
make  Gains  a  Thessalonian  ;  but  this  construction  is  forbidden 
by  the  and  between  JJerbecm  and  Thnotheus^  unless,  by  an- 
other arbitrary  supposition,  avc  can  clianc^e  the  form  of  the 
Greek  particle  (from  Kai  to  Se.)  Some  add,  that  Timothy  was 
certainly  of  Lystra,  not  of  Derbe  ;  but  that  fact  is  too  doubtful 
to  decide  the  question  here  at  issue  (see  above,  on  16,  1.  21), 
especially  as  Derbe  and  Lysti^  are  so  often  named  tocrether, 
as  if  constituting  one  community.  It  is  not  certain,  although 
commonly  assumed,  tliat  these  local  adjectives  denote  the  na- 
tive place  or  constant  residence  of  those  to  whom  they  are 
applied,  as  they  may  possibly  denote  the  last  place  of  abode, 
or  some  official  position  in  the  church  or  representative  rela- 
tion to  it.  The  question  is,  however,  less  imjtortant,  as  Caius 
was  one  of  the  most  common  Roman  names.  In  favour  of  the 
identity  is  the  slight  but  noticeable  circumstance,  that  the 
name  is  in  l)oth  cases  joined  with  that  of  Aristarchus.  Ac- 
cording to  the  usual  construction,  Timothy  has  no  local  epithet 
connected  with  his  name,  perhaps  because  his  origin  was  gen- 
erally well  known.  But  besides  the  construction  which  has 
been  already  mentioned  as  forbidden  by  the  syntax,  we  may 
read.  Gains  a  Derhean  and  (also,  or  from  the  same  j^lace) 
Timotheus^  against  which  it  may  again  be  urged,  but  not 
more  conclusively  than  in  the  other  instance,  that  he  was  from 
Lystra.  0/  Asia^  literally,  Asians,  Asiatics,  i.  e.  rej^resenta- 
tives  of  Asia  Elinor,  or  rather  of  that  part  of  it  called  Asia 
Proconsidaris.  Tt/r/u'cus  is  sexcTD]  times  named  by  Paul,  as 
his  messenger  to  the  churches,  and  the  bearer  of  two  of  his 
epistles.  (See  Eph.  C,  21.  Col.  4,  7.  2  Tim.  4,  12.  Tit.  3,  12.) 
TrophirmfS  was  with  liim  at  Jerusalem,  and  there  became  the 
innocent  occasion  of  his  arrest  and  long  captivity  (see  below, 
on  21,  29.)     He  is  also  mentioned  in  the  latest  of  Paul's  epis- 


ACTS   20,  4.5.  225 

ties,  as  having  been  left  sick  at  Miletus  (2  Tim.  4,  20.)  The 
presence  of  these  seven  men  on  this  occasion  has  been  various- 
ly explained  and  understood.  That  it  was  not  fortuitous,  i.  e. 
that  they  did  not  merely  happen  to  be  travelling  the  same 
way  at  the  same  time,  is  evinced  by  the  formality  and  fulness 
of  the  catalogue,  if  not  by  their  being  named  at  all.  That 
they  simply  attended  Paul  to  aid  him  in  his  missionary  work, 
is  peculiarly  improbable  at  this  point,  where  he  is  about  to 
leave  his  field  of  labour  and  to  have  less  need  of  such  assist- 
ance than  before.  That  they  accompanied  him  as  a  body- 
guard, or  to  protect  him  from  the  Adolence  or  machinations  of 
the  Jews,  seems  inconsistent  with  the  fact  recorded  in  the 
next  verse,  that  at  the  very  outset  of  his  journey,  and  before 
he  left  the  country  where  his  life  had  been  in  danger,  they 
Avere  sent  before  him,  and  thus  separated  from  him,  at  least 
five  days,  and  possibly  much  longer.  Perhaps  the  most  feli- 
citous conjecture  which  has  been  proposed,  is  tliat  these  men 
went  as  representatives  of  the  Gentile  churches  lately  founded, 
m  the  presence  of  the  mother-church  and  the  Apostles ;  three 
representing  Europe  and  four  Asia,  two  of  the  latter  the  ulte- 
rior and  two  the  western  coast  of  Asia  Minor.  If  they  were 
also  bearers  of  a  general  contribution  from  the  Gentile  church- 
es for  the  poor  saints  at  Jerusalem,  as  some  infer  from  certain 
passages  in  Paul's  epistles  written  about  this  time  or  not  long 
before  (e.  g.  1  Cor.  16,  1-4.  2  Cor.  7,  1-5.  Rom.  15,  25-28), 
the  whole  number  (seven)  may  have  had  some  reference  to 
that  of  the  almoners  or  deacons  in  the  mother-church  itself 
(sec  above,  on  6,  3,  and  below,  on  21,  8.) 

5.  These  going  before  tarried  for  us  at  Troas. 

These.,  i.  e.  the  seven  named  in  the  preceding  verse,  and 
not  merely  the  two  last,  as  some  explain  it,  which  is  perfectly 
gratuitous  and  arbitrary.  Awaited  (waited  for)  us^  i.  e.  for 
Paul  and  the  historian  himself,  a  form  of  expression  which  has 
not  occurred  before  since  the  sixteenth  chapter,  and  the  re- 
appearance of  which  here  has  justly  been  regarded  as  a  proof 
that  Luke  rejoined  Paul  at  Philippi,  where  he  had  been  left 
by  him  so  long  before.  (See  above,  on  16,  40.)  It  also  shows 
that  the  writer  was  not  Timothy,  who  is  not  only  named  in 
the  preceding  list,  but  explicitly  said  to  have  gone  before  and 
waited  for  the  writer,  as  well  as  for  Paul,  al  Troas. 

VOL.  II. — 10* 


226  A  C  T  S    20,  G.  7. 

().  And  wc  sailed  away  Irom  riiilij)pi  after  the  days 
of  unleavened  bread,  and  came  unto  them  to  Troas  in 
five  days,  where  we  abode  seven  days. 

After  the  (htys  of  unlenvened  bread,  i.  e.  the  week  follow- 
inc:  tlio  Passover.  (See  above,  on  12,  3.)  This  not  only  fixes 
the  season  of  the  year,  but,  as  some  snj>])Osc,  assigns  the  rea- 
son lor  Paul's  stayint^  at  Piiilijjpi,  while  the  seven  went  imme- 
diately to  Troas,  namely,  that  he  wished  to  keep  the  feast. 
])ut  althouLjh  sueh  o])servanee  was  by  no  means  ineomjjatiblc 
witli  Paul's  ])rineii>les  of  Christian  liberty,  it  can  hardly  be 
suj>}>(>sed  that  he  would  have  deferred  his  voyage  on  that  ac- 
count, or  liave  attached  as  much  importance  to  the  spending 
of  a  paschal  week  in  Philipi)i,  as  he  niiglit  have  done  in  Jeru- 
salem. It  is  equally  j)robable,  at  least,  as  Luke  alone  remained 
with  him,  while  all  the  rest  went  on  to  Troas,  that  this  delay 
had  some  connection  with  the  state  of  the  Apostle's  liealth  ; 
or  that  he  waited  until  Luke  had  made  his  preparations  to 
withdraw  from  the  place  where  he  had  probably  been  resident 
for  several  years,  without  detaining  the  whole  company  on 
that  account.  On  either  of  these  latter  suppositions,  the  days 
of  Kuleavened  bread  may  be  regarded  as  a  mere  date  or  chro- 
nological specitication  (sec  above,  on  18,  21),  like  Christmas 
and  Easter  in  modern  parlance,  Avhen  employed  to  designate 
the  season,  without  reference  to  religious  observance.  In  five 
days^  literally,  ^into  (or  as  far  as)  five  days^  the  same  particle 
emjjloyed  above  (v.  4)  in  its  proper  local  sense,  but  here  ap- 
plied to  time,  and  suggesting  two  ideas,  namely,  that  this 
numbci-  was  the  maximum  or  limit,  that  they  were  not  more 
tlian  five  days  on  the  way,  and  also  that  tliis  number  was  un- 
usually great,  as  appears  moreover  from  the  fact,  that  on  his 
first  voyage  from  Troas  to  Pliilippi,  he  was  only  two  days  go- 
ing the  same  distance,  a  diversity  no  doubt  arising  from  a  dif- 
ference of  wind.  Abode  seven  days  is  the  sense  but  not  the 
form  of  the  original,  in  which  the  last  word  is  directly  gov- 
erned by  the  verb  meaning  passed  or  spent.  (See  above,  on 
12,  19.  14,  3.  28.  15,  35.  10,  12.)  These  minute  chronological 
specifications  are  in  perfect  keeping  with  the  previous  intima- 
tion that  the  writer  had  again  rejoined  Paul.  (See  above,  on 
10,  11.) 

7.  And  upon  the  first  (day)  of  the  week,  when  the 
disciples  came  together  to  break  bread.  Paid  preached 


ACTS   20,  7.  227 

unto  them,  ready  to  depart  on  the  morrow,  and  con- 
tinued his  speech  until  midnight. 

Criinmer's  version,  upon  one  of  the  sahhath-days^  seems  at 
first  sight  more  exact,  but  is  not  even  grammatical,  the  Greek 
numeral  and  noun  being  of  difterent  genders.  Equally  incor- 
rect is  Tyndale's  version,  the  morrow  after  the  sabbath-day^ 
except  that  it  retains  the  reference  to  the  first  day  of  the  week. 
We  have  seen  already  that  the  Hebrew  word  sabbath^  in  its 
Aramaic  form,  resembles  a  Greek  plural,  and  is  often  so  in- 
flected, even  when  a  single  day  is  meant.  (See  above,  on  13, 
14.  16,  13.)  Still  more  natural  is  the  use  of  the  plural  to  de- 
note the  interval  between  tAvo  sabbaths,  or  rather  a  whole 
week,  a  division  of  time  connected,  both  in  origin  and  usage, 
with  the  religious  observance  of  one  day  in  seven.  Even  in 
Hebrew,  ^ceeks  and  sabbatJis  are  convertible  terms  (compare 
Lev.  23,  15  and  Deut.  16,  9.)  In  the  Greek  of  the  Xew  Tes- 
tament, a  week  is  once  or  twice  expressed  by  sabbath  in  the 
singular  (see  Mark  16,  9.  Luke  18,  12),  but  usually  by  the 
jjlural  (see  Matt.  28,  1.  Mark  16,  2.  Luke  24,  1.  John  20,  1.  19. 
1  Cor.  16,  2),  which,  however,  as  explained  above,  is  only  such 
in  form,  but  in  reality  a  singular.  The  substitution  of  the 
cardinal  {one)  for  the  ordinal  {first)  is  not  a  Hebrew  idiom, 
but  a  usage  equally  well  knoAvn  to  other  languages,  as  in  our 
own  lamiliar  phrases,  "number  one,"  "chapter  two,"  etc. 
Thus  the  phrase  which,  rendered  word  for  word,  would  mean 
one  of  the  sabbaths^  is  determined  by  analogy  and  use  to  mean 
{the)  first  {day)  of  the  iceek^  a  striking  illustration  of  the  curi- 
ous tact,  that  literal  translation  is  not  always  the  most  faithful. 
Li  the  case  before  us,  it  is  not  a  simple  date  or  chronological 
specilication  of  the  day  on  which  this  meeting  happened  to  be 
held ;  tor  such  a  circumstance  was  too  minute  to  be  recorded 
for  its  own  sake,  and  is  never  given  elsewhere.  The  only  sat- 
isfactory solution  is,  tliat  the  observance  of  the  first  day  of  the 
week,  as  that  of  our  Lord's  resurrection,  had  already  become 
customary,  so  that  the  assembling  of  the  church  at  that  time 
for  the  purposes  here  mentioned,  was  a  matter  of  course,  with 
or  without  special  notice  and  arrangement.  '  This  agrees  well 
witli  tlie  form  of  the  expression  here,  bemg  assembled  (i.  e.  as 
usual)  to  break  breads  etc.^  and  also  with  the  words  of  Faul  in 
1  Cor.  16,  2,  where  the  designation  of  the  day  would  be  gra- 
tuitous and  inconvenient,  unless  founded  on  a  previous  and  fa- 
miliar custom.     The  observance  itself,  though  not  explicitly 


228  ACTS   20,  7. 

enjoined,  nor  even  Ibrnially  reconled,  seems  to  date  from  the 
very  day  of  Christ's  resurrection.  Com])are  John  20,  10.  26, 
where  '^  ei<;ht  days"  is  a  eonmion  idiomatic  expression  for  a 
week,  and  ''  aiX'iin"  implies  a  j)eriodical  reunion,  not  by  chance, 
but  by  or(hT  or  ai^reement,  f)n  the  same  day  a.*^  belbre.  The 
original  or  Jewish  sabbath  may  have  been  observed,  at  least 
by  Jewish  Christians,  either  alone  or  in  conjunction  with  the 
first  day  of  the  week,  until  the  downfall  of  Jerusalem  and  final 
abrogation  of  the  old  economy,  after  which  the  former  was 
entirely  su])erseded  by  the  latter,  except  among  the  Kbionites 
md  Judaizing  Gnostics,  who  were  really,  as  well  in  form  as 
spirit,  rather  Jews  than  Christians.  In  all  the  places  which 
have  now  been  cited,  the  expression  used  is  simply,  the  first 
day  of  the  week.  I'he  LorcPs  Day  is  a  phrase  derived  from 
Rev.  1,10,  which  is  also  commonly  regarded  as  a  proof  of 
apostolical  observance,  although  some  interpreters  identify  it 
with  tlie  day  of  the  Lord  (or  <f  JeJiovah)^  so  often  mentioned 
and  foretold  in  prophecy.*  2 he  disciples  being  assembled.,  or, 
according  to  the  oldest  manuscripts  and  latest  critics,  we  being 
assembled^  which  renders  still  more  prominent  the  fiict  that 
the  historian  himself  was  an  eye-witness  of  the  facts  recorded. 
(See  above,  on  v.  5.)  Assenibled.,  literally,  brought  together, 
gathered,  but  not  necessarily  implying  a  special  convocation, 
being  elsewhere  applied  both  to  stated  and  occasional  assem- 
blies. (See  above,  on  4,6.26.27.31.  11,26.  13,44.  14,27. 
15,  6.  30.)  It  is  in  fact  the  verbal  root  of  the  noun  synayogney 
the  most  generic  hellenistic  term  for  any  meeting,  though 
especially  api)lied  to  worshipj/mg  assemblies.  (See  above,  on 
6,  9.  1 3,  43.  15,21.  1 8,  7.)  2h  break  bread,  socially  and  sacra- 
mentally,  according  to  the  2)rimitive  and  apostolic  usage,  which 
attached  the  eucharist  to  an  ordinary  meal,  as  in  its  original 
institution.  (See  above,  on  2,  42.  46,  and  compare  1  Cor.  11, 
20-22.)  Heady  is  in  Greek  the  participle  of  a  verb  denoting 
mere  futurity,  to  which  we  have  no  exact  equivalent  in  Eng- 
lish, and  which  is  therefore  very  variously  rendered.  (See 
above,  on  V.  3.  11,28.  12,6.  13,34.  16,27.  17,31.  18,14. 
19,  27.)  It  might  have  been  translated  here,  intending  (as  in 
5,  35),  or  still  better,  being  about  (as  in  3,  3,  and  v.  3,  above.) 
7h  depart.,  or  go  out,  go  away,  i.  e.  from  Troas  (see  above, 
on  V.  1.)  On  the  morroic,  or  the  next  day  (see  above,  on 
4,  3.  5.  10,  9.  23,  24.  14,  20.  Preached,  the  word  translated 
reasoned  and  disputed  elsewhere  (see  above,  on  17,2.17. 
18,4.19.    19,8.9.)      As  it  primarily  signities  colloquial  dis- 


ACTS  20,  1.  8.  229 

course  or  conversation  (being  the  root  both  of  dialoque  and 
dialect)^  some  understand  it  to  have  that  sense  here,  as  ao-ree- 
iug  better  with  the  extraordinary  length  referred  to  in  the 
next  clause.  It  is  probable,  however,  both  from  the  usage  of 
the  word  in  this  book  (see  the  places  above  cited),  and  from 
the  circumstances  of  the  present  case,  that  it  was  not  a  desul- 
tory talk,  but  an  act  of  official  or  professional  instruction,  how- 
ever informal  and  unshackled  by  rhetorical  or  other  rules. 
The  length  of  the  discourse  depends  upon  the  time  when  it 
began,  \rhich  is  not  specified  ;  but  that  it  was  unusual,  seems 
to  be  implied  in  the  suggestion  that  it  was  his  last  opportunity 
of  meeting  mth  them,  and  also  in  the  incident  recorded  in  v. 
9  below.  It  is  still  more  exj^licitly  affirmed  in  the  ensuing 
clause  of  this  verse,  wdiere  continued  is  a  stronger  word  in 
Greek,  meaning  stretched  out  or  protracted,  i.  e.  beyond  the 
time  to  which  they  were  accustomed  in  such  cases.  Some  in- 
fer from  this  verse,  that  the  meetings  of  the  Christians  were 
already  held  at  night,  as  they  were  alterwards  in  times  of  per- 
secution ;  others  that  this  was  an  extraordinary  meeting  held 
in  view  of  Paul's  departure.  It  is  possible,  however,  that  he 
spent  the  whole  day  in  the  manner  here  described,  as  he  seems 
to  have  done  afterwards  at  least  on  one  occasion  (see  below, 
on  28,  23),  not  in  continuous  discourse,  but  in  animated  con- 
versation, with  occasional  intervals  of  rest  or  silence. 

8.  And  there  were  many  lights  in  tlie  upper  cham- 
ber where  they  were  gathered  together. 

Lights^  literally,  lanijjs,  but  in  a  wider  sense  than  that 
Avhich  we  attach  to  it,  mcluding  torches,  candles,  lanterns,  etc., 
and  therefore,  both  in  etymology  and  usage,  corresponding 
very  nearly  to  the  word  used  in  the  English  version.  Up2yer 
chamber^  commonly  the  chief  room  in  an  ancient  house,  and 
best  adapted  to  accommodate  large  numbers.  (See  above,  on 
1,  13.  9,  37.  39.)  The  mention  of  this  circumstance,  apparent- 
ly so  unimportant,  has  been  variously  and  sometimes  strangely 
accounted  for.  Some  refer  to  the  ancient  (Jewish  and  hea- 
then) use  of  lights,  for  ornament  as  v>^ell  as  use,  in  solemn 
ceremonies.  Others  suj^pose  it  to  be  intimated  that  the  Chris- 
tians of  Troas  took  this  method  of  avoiding  the  suspicious  and 
malignant  charges  sometimes  provoked  by  their  nocturnal 
meetings.  A  third  opinion  is,  that  the  multitude  of  lights  is 
hientioued  to  account  lor  the  drowsiness  of  Eutychus ;  a  Iburth, 


230  A  C  T  S   20,  8.  0. 

to  ('.\|»l:iiii  wliy  liis  fiill  was  instantly  oljscrved.  More  natural 
than  eitlicr  is  tlie  siniidc  supposition,  that  the  lii,dits  are  men- 
tioned, not  with  any  delinite  desitju,  but  as  a  j>art  oftlie  scene 
stronirly  impressed  upon  the  writer's  memory,  and  therefore 
servintr,  iu  eonjunetion  with  the  intimations  i)reviously  given, 
to  remind  the  reader  that  he  is  again  receiving  the  report  of 
an  eye-witness.  (See  a])ove,  on  vs.  5.  6.  7.)  As  Luke,  in  oral- 
ly rehearsing  this  same  narrative  long  alter  the  occurrence, 
might  have  said  to  those  who  heard  him,  'My  recollection  of 
that  night  is  still  so  vivid,  that  I  seem  almost  to  see  the  upper 
chamber  brightly  lighted  up,  the  crowd,  the  young  man  in  the 
window,  etc.,'  so  in  recording  it,  first  for  Theoj>hilus,  and  then 
for  us,  he  might  naturally  use  some  of  the  same  exj>ressions, 
without  any  pragmatical  or  utilitarian  design  at  all.  Many^ 
the  word  so  rendered  m  9,  23.43.  12,12.  14,21.  19,19.  They 
were  gathered^  or  according  to  the  oldest  copies,  xoe  wcpe  gatlh- 
ered^  as  in  the  preceding  verse.  In  both  these  cases  later 
copyists  seem  to  have  entirely  overlooked  the  graphic  and  au- 
thentic character  imparted  to  the  passage  by  the  use  of  the 
first  person,  or  rather  to  have  looked  upon  it  as  an  incongruity, 
and  so  expunged  it.  It  is  certainly  remarkable  that  these 
slight  emendations  of  the  text,  supported  as  they  are  by  such 
external  evidence,  should  not  only  render  the  whole  narrative 
more  lifelike,  but  assimilate  it  still  more  completely  to  the 
context,  and  enhance  the  proof  that  the  Apostle  of  the  Gen- 
tiles had  recovered  his  "beloved  physician"  (Col.  4,  14.) 

9.  Alul  tliere  sat  in  a  window  a  certain  young  man 
named  Eutychiis,  being  fallen  into  a  deep  sleep  ;  and 
as  Paul  was  long  preaching,  he  sunk  down  with  sleep, 
and  fell  down  from  the  thu'd  loft,  and  was  taken  up 
dead. 

There  sat  (literally,  sitting^  seated)  in  a  icindow  (literally, 
071  the  window)^  i.  e.  on  the  ledge  or  window-seat.  The  defi- 
nite form  {the  ichidoio)  does  not  necessarily  imply  that  there 
was  only  one ;  or  denote  one  looking  towards  Jerusalem,  as 
some  suppose ;  but  is  exactly  like  our  own  familiar  phrase,  to 
look  out  of  the  window,  without  any  reference  to  number  or 
position.  His  sitting  in  the  window  has  been  thought  to  im- 
ply, that  he  was  a  careless,  inattentive  hearer ;  but  with  more 
probability,  that  there  was  no  room  elsewhere.     The  occur- 


ACTS  20,  0.  10.  231 

rence  of  the  same  name  [Eutychics)  in  old  inscrij)tions,  as  the 
name  of  freedmen  or  emancipated  slaves,  is  no  sufficient 
ground  for  the  conjecture  that  this  person  was  a  servant.  A 
young  man  is  in  Greek  one  word,  corresponding  to  our  youth^ 
but  even  more  indefinite.  That  it  does  not  mean  a  child,  see 
below,  on  v.  12,  and  above,  on  7,  58.  The  marked  resem- 
blance of  this  scene  to  one  of  our  own  public  meetings,  mth 
its  many  lights  and  even  crowded  windows,  serves  to  stamp 
the  narrative  as  that  of  an  eye-witness.  Fallen  and  sunk  are 
diiferent  participles  of  the  same  A^erb,  strictly  meaning  borne 
(or  cari'ied)  down,  and  specially  applied  in  Greek  to  the  efl:ects 
of  sleep,  not  only  when  the  latter  is  expressed,  as  in  our  phrase 
to  fall  (or  dro2j)  asleep,  but  also  when  the  verb  is  absolutely 
used.  The  medical  Greek  writers  eA^en  use  a  cognate  noun 
(Karacfiopd)  to  designate  the  lethargy.  The  present  particijjle 
here  denotes  the  natural  relaxmg  influence  of  sleep,  the  aorist 
an  additional  corporeal  movement  as  its  result,  by  which  he 
lost  his  balance.  Into  and  ivith,  although  substantially  cor- 
rect, do  not  exactly  reproduce  the  form  of  the  original,  in 
which  the  first  is  represented  by  the  dative  (vttvio),  and  the 
second  by  a  preposition  {aTo)  meaning  from.  The  final  con- 
sequence was  that  he  actually  fell  doivn  from  the  third  loft, 
i.  e.  floor  or  story,  probably  the  highest  in  the  house,  as  the 
i(p23er  room  was  usually  next  the  roof  (see  above,  on  1,  13.) 
Taken  up,  raised,  lifted  from  the  ground,  an  uncompounded 
form  of  the  verb  used  above  (in  1,9)  to  denote  the  first  stage 
or  incipient  movement  of  our  Lord's  ascension.  Dead  must 
of  course  be  strictly  understood,  unless  afterwards  explained 
or  qualified. 

10.  And  Paul  went  down,  and  fell  on  him,  and 
embracing  (him)  said,  Trouble  not  yourselves,  for  his 
life  is  in  him. 

Going  doicn,  descending,  to  the  street,  or  to  the  inner 
court,  around  which  an  oriental  house  is  built,  and  into  which 
"  the  window  "  may  have  opened.  Embracing,  not  the  word 
so  rendered  in  the  first  verse,  but  a  double  compound,  strictly 
meaning  to  seize  with  and  around,  often  used  by  the  classics 
in  the  figurative  sense  of  comprehending  or  including,  but 
here  in  its  etymological  import  of  folding  or  encirchng  in 
the  arms.  Said,  to  those  who  stood  by,  probably  to  such  of 
the  assembled  Christians  as  had  come  down  A\dth  Paul,  or  be- 


232  AC'TS    20,    10. 

fore  liim,  ami  imincdiatcly  alUT  tlio  occiirronoe  of  tlie  aociflcnt. 
Trttuhh  not  ijourselrvs  (or  he  not  trouhlcd)  sconis  in  EiiL^lish 
lo  refer  exclusively  or  cliiefly  lo  internal  i)ertiirl»ation  or  «lis- 
onler,  and  to  mean,  '  be  not  anxious  or  alarmed.*  Hut  the 
Greek  verb  properly,  and  almost  constantly,  expresses  outward 
disturbance,  and  jiarticularly  noise  or  uproar,  as  the  kindred 
noun  is  ren<lered  in  the  lirst  ^  ersc  of  this  chapter,  and  tlie  verb 
itself  in  17,0,  above.  Its  specitic  ai»plication  here  derives 
some  illustration  from  its  use  in  ^fatt.  9,  2M.  ]Mark  5,  39,  where 
it  evidently  sii^nilies  the  noisy  and  tumultuous  expression  of 
grief,  which  was  customary  at  an  oriental  funeral.  Such  a 
demonstration  had  ])erhai)s  begun  in  this  case,  and  Paul  may 
then  be  imderstood,  not  merely  as  forbidding  them  to  grieve, 
but  as  exhorting  them  to  keep  silence  or  be  quiet.  The  rea- 
son lie  assigns  has  been  very  variously  understood,  ///.s  life 
(or  soul)  is  in  him^  is  by  some  explained  to  mean,  '  lie  is  not 
dead,  as  you  imagine.'  (Compare  the  words  of  Christ  himself 
in  the  passages  last  cited.)  Paul's  language,  thus  explained, 
is  then  used  to  qualify  Luke's  absohite  expression,  in  v.  9,  as 
meaning,  '  he  Avas  taken  up  for  dead,'  or  '  he  was  taken  up 
dead,  as  they  supposed.'  This  reasoning,  Iiowever,  may  be 
just  as  easily  reversed,  and  the  terms  of  v.  9  made  to  qualify 
those  here  employed,  instead  of  being  qualified  by  them.  As 
we  are  there  expressly  told  that  he  2cas  taken  vp  dead.,  Paul 
may  liere  be  understood  to  mean,  his  life  is  (again)  in  him. 
The  "  again  "  in  tliis  construction  is  no  more  forced  into  the 
text  than  "  still "  is  in  the  other ;  so  that  in  this  respect  they 
stand  at  least  on  equal  ground.  In  favour  of  a  real  death,  be- 
sides the  positive  assertion  in  v.  9,  is  the  act,  here  ascribed  to 
Paul,  of  tailing  on  the  body  and  embracing  it,  in  obvious  allu- 
sion to  the  conduct  of  Elijah  and  Elisha  in  cases  of  miraculous 
resuscitation  (see  1  Kings  17,  21.  2  Kings  4,  34.)  That  this 
act  was  in  either  case  designed  to  ascertain  the  lact  of  life  or 
death,  is  far  less  ja-obable  than  that  it  was  intended  to  connect 
a  miraculous  etiect  Avith  the  person  by  whom  it  was  caused  or 
brought  about.  (See  above,  on  5,  15.  19,  12.)  The  present 
case  is  altogether  ditterent  from  that  of  Paul  himself  in  14,  19, 
where  the  words,  "  supposing  him  to  be  dead,"  seem  to  give 
us  a  discretion,  or  an  option,  not  afforded  by  the  absolute  ex- 
l)ression,  he  teas  taken  np  dead.  A  further  proof  that  this 
was  a  miraculous  recovery  from  death  may  be  founded  on  the 
fact  that  it  is  introduced  at  all,  which  cannot  be  explained  by 
the  startling  impression  or  the  vivid  recollection  of  the  acci- 


ACTS   20,  10.  11.  233 

dent ;  for  although  this  may  be  sufficient  to  account  for  the 
minuteness  and  vividness  of  tlie  details,  it  does  not  serve  to 
show  why  Luke  should  thus  have  paused  in  his  relation  of  this 
memorable  journey,  to  record  Avhat  happened  to  a  person 
otherwise  unknown  and  insignificant,  unless  it  was  accompa- 
nied by  some  display  of  Paul's  miraculous  endo^^^nents  as  the 
signs  of  his  apostleship  (2  Cor.  12, 12.)  Thus  his  last  recorded 
visit  to  this  place  was  rendered  memorable  by  a  signal  mira- 
cle, as  the  first  was  by  a  vision  and  a  special  revelation.  (See 
above,  on  16,  9. 10.) 

11.  When  lie  therefore  was  come  up  again,  and 
had  broken  bread  and  eaten,  and  talked  a  long  while, 
even  till  break  of  day,  so  he  departed. 

Having  then  (Se)  goiie  up^  to  the  room  in  the  third  story, 
w^here  the  Christians  were  assembled,  and  from  which  the 
youth  had  fallen.  Eaten^  literally,  tasted.,  which  may  be  strict- 
ly understood,  as  in  Matt.  27,  34.  John  2,  9.  Col.  2,  21.  But 
the  wider  sense  of  eating,  taking  food,  partaking  of  a  meal, 
is  found,  not  only  in  the  later  classics,  but  in  Xenophon.  (See 
above,  on  10,  10,  and  below,  on  23,14.)  Most  interpreters 
identify  this  breaking  of  bread  with  that  mentioned  in  v.  7 
above,  and  which  had^been  deferred  by  Paul's  protracted  con- 
versation or  discourse.  It  is  possible,  however,  that  the  love- 
feast  and  the  eucharist  had  been  observed  as  soon  as  they  as- 
sembled, and  that  the  eating  here  described  was  what  we  call 
an  early  breakfast,  preceding  the  departure  of  these  honoured 
guests.  Talked^  the  nearest  Greek  equivalent  to  our  converse^ 
both  in  its  narrower  and  wider  sense.  (See  above,  on  10,  27, 
and  below,  on  24,  26,  and  compare  Luke  24,  14.  15.)  It  is 
somewhat  curious  that  although  this  verb  denotes  familiar 
conversation,  as  distinguished  from  more  formal  or  elaborate 
discourse,  it  was  afterwards  applied,  in  ecclesiastical  usage,  to 
the  latter,  and  is  the  root  or  theme  of  the  words  homily  and 
homiletics.  (For  a  somewhat  analogous  change,  see  above, 
on  13,  2.)  A  long  ichUe,  literally,  for  sufficient  (ti?ne),  or 
(time)  enotfgh,  a  favourite  expression  in  this  book,  and  one 
which  has  already  been  repeatedly  explained.  (See  above,  on 
V.  8.)  The  strict  sense  is  retained  liere  by  the  Vulgate  {satis) 
and  its  English  copyists  (Wicl.  spake  enough.  Khemish  Vers. 
talked  sufficitnthj.)  This  second  mention  of  Paul's  long  con- 
tinued talk  illustrates  his  vivacious  and  communicative  habits, 


234  ACTS  20,  11-13. 

and  iinitlu'S  \hv  interest  Avitli  which  the  bretlircn  or  disciples 
Ijeard  him.  Jtreak  of  ihiy^  or  rather,  broad  day-lii;lit,  the 
Greek  word  i)roi>erly  denoting  brightness  and  j)articnlarly 
sunshine.  aSo,  not  so  t/ie?i^  as  a  mere  connective  or  resunij)tive 
(see  above,  on  19,  32.  38),  but  thus,  in  this  way,  i.  e.  discours- 
ing or  conversing  to  the  very  last.  (See  above,  on  7,  8.  14, 1. 
17,33.  19,20.)  ^ Departed,  \itcra\\}\  ice?it  out,  not  only  from 
the  room,  or  from  the  house,  but  from  the  city  (see  above, 
on  v.  1.) 

12.  And  tlicy  brought  the  young  man  alive,  and 
were  not  a  little  comforted. 

The  sense  is  not,  as  some  suppose,  that  in  the  mean  time 
tliey  had  taken  him  home,  but  that  now,  about  the  time  of 
Paul's  departure,  they  brought  him  in,  and  showed  him  to  the 
company,  alive  and  well.  Both  verbs  refer  to  the  disciples, 
whose  assembly  had  been  so  abruj^tly  interrupted,  and  ap- 
peared to  be  completely  broken  up  by  this  distressing  casu- 
alty. Comforted,  relieved  from  the  shock  which  they  had  felt 
at  lirst,  and  from  their  subsequent  solicitude  as  to  the  issue. 
The  word  may  indeed  suggest  still  more,  to  wit,  the  natural 
reaction  from  distress  of  tliis  kind  to  unusual  excitement  and 
exhilaration.  Not  a  little  is  in  Greek  not  moderately,  an  ex- 
ample of  the  figure  called  meiosis  or  litotes,  which  employs  a 
negative  expression  to  convey  a  very  positive  idea,  such  as 
much  OY  greatly.  (See  above,  on  12,  18.  14,28.  15,2.  17,4.12. 
19,  23.  24.)  Young  man  is  not  the  word  so  rendered  in  v.  9, 
but  one  Mhich  answers  to  our  boy  (Geneva  Bible)  or  lad 
(Khemish  version),  and  like  it  may  be  substituted  both  for  son 
and  servant.  (See  above,  on  3,  13.  26.  4,  25.  27.  30.)  Wiclif's 
version  (child)  is  here  at  variance  with  the  previous  descrip- 
tion of  him  as  a  youth  or  young  man  (see  above,  on  v.  9.) 

13.  And  we  went  before  to  ship,  and  sailed  unto 
Assos,  there  intending  to  take  in  Paul ;  for  so  had  he 
appointed,  minding  himself  to  go  afoot. 

IVe,  i.  e.  the  writer  and  his  company,  which  here  excludes 
Paul,  as  it  did  the  others  in  v.  G  above.  Goi?ig  (or  having 
gone)  before,  i.  e.  before  Paul's  own  departure,  although  pre- 
viously mentioned.  (See  above,  on  v.  11.)  The  idea  seems 
to  be,  that  they  had  lell  liim  in  the  house  with  the  assembled 


ACTS   20,  13.  235 

• 

Christians.  To  ship^  or  more  exactly,  to  the  ship^  i.  e.  the  one 
in  which  they  were  to  sail.  It  is  not  necessarily  implied  that 
this  was  the  same  ship  in  which  they  came  to  Troas ;  or  if  it 
was,  that  they  had  chartered  it,  and  kept  it  waiting  on  their 
movements.  For  then*  own  protracted  stay  of  seven  days  in 
one  place  may  have  been  the  consequence,  and  not  the  cause, 
of  the  ship's  delay  there,  for  the  purpose  of  refittmg,  loading, 
or  aAvaitiug  a  more  favourable  wind.  (See  above,  on  v.  0.) 
Sailed^  the  same  nautical  expression  used  above  in  v.  3,  and 
in  13, 13.  16,  11.  18,  21,  and  there  explained.  Unto  Assos^ 
literally,  into  Assos,  which  appears  to  be  the  technical  or  cus- 
tomary form  in  such  comiections,  being  found  in  all  the  pas- 
sages just  cited.  Some  of  the  oldest  manuscripts,  however, 
have  a  difterent  preposition  in  the  case  before  us.  Assos  (or 
Apollo?iia)^  a  Mysian  seaport,  opposite  to  Lesbos,  and  a  few 
miles  south  of  Troas,  on  a  spot  still  marked  by  a  wretched 
hamlet.  There,  literally,  thence,  from  that  place.  Intending 
is  too  strong  a  term,  especially  as  it  was  not  their  purpose,  but 
his  own,  that  was  to  be  accomplished.  The  Greek  verb  is  the 
one  denoting  mere  futurity  (see  above,  on  vs.  3.  7),  and  here 
means  simply  that  they  v:ere  to  take  him,  in  pursuance  of  his 
own  jolan  as  expressed  in  the  next  clause.  To  take  in,  liter- 
ally, to  take  up,  i.  e.  from  the  land,  Avhich  in  nautical  language 
is  described  as  lower  than  the  water.  (See  above,  on  18,  22, 
and  below,  on  27,  3.  28,  12.)  He  had  appointed  is  in  Greek 
a  passive  form,  and  may  be  therefore  more  exactly  represented 
by  determined  or  resolved.  (For  the  meaning  of  the  verb  it- 
self, see  above,  on  7,  44.  18,  2.)  Minding,  the  same  partici- 
ple just  translated  intending,  but  here  too,  although  purpose 
is  implied,  expressing  only  futurition  (that  he  Avas  to  go,  or 
being  about  to  go.)  Afoot  (in  modern  parlance,  on  foot)  may 
be  strictly  understood,  as  the  distance  was  so  short ;  but  the 
verb  is  used  by  the  best  Greek  writers  (such  as  Xenophon  and 
Aristotle)  to  denote  a  journey  or  march  by  land,  as  distin- 
guished from  a  voyage  by  sea.  The  cognate  adverb  is  em- 
ployed in  the  same  way  by  Herodotus  and  Thucydides,  and 
may  be  so  explained  in  Matt.  14,  13.  Mark  6,  33.  The  cause 
of  this  arrangement  has  not  been  recorded  and  can  scarcely 
be  conjectured.  Whether  designed  for  health,  or  safety,  or 
retirement,  or  intercourse  with  others,  the  unstudied  menlion 
of  tliis  fact  without  explanation,  so  far  from  discrediting  the 
narrative,  imparts  to  it  a  fresh  air  of  reality  and  simple  truth. 
In  every  such  case  there  are  acts  and  incidents,  which  natur- 


i.';JG  ACTS  20,  13-15. 

ally  dwell  upon  the  memory  of  those  who  Avitnessed  them, 
although  tiiey  neither  ean  nor  need  be  fully  understood  by 
others,  not  because  they  are  mysterious  or  hnportant,  but  i>er- 
haps  for  a  reason  diametrically  opposite. 

14.  Alul  wlicu  lie  met  with  lis  at  Assos,  we  took 
liiiii  ill,  and  came  to  Mitylene. 

W/ien,  literally,  ««,  an  idiom  common  to  both  languages. 
(See  above,  on  1,  10.  18,  5.  19,  9.  21.)  Met,  a  Greek  verb 
which  primarily  means  to  tlirow  (or  2nft)  tof/et/ier,  but  lias  sev- 
eral secondary  senses,  three  of  which  occur  in  this  book.  (See 
above,  on  4,  15.  17,  18.  18,  27,  and  compare  Luke  2,  19.  14, 
31.)  It  liere  means  sometliing  more  than  met,  which  might 
have  been  fortuitous,  whereas  Paul  Joined  (or  rejomed)  them 
by  express  preconcert.  Us,  including  the  historian  (as  in  vs. 
5.  G.  7.  8.  13),  whose  continued  presence  is  evinced,  moreover, 
by  the  minute  specifications  both  of  time  and  place  which  fol- 
low. At  Assos  is  the  same  phrase  that  is  rendered  unto  Assos 
in  V.  13.  Took  him  hi,  took  him  up,  as  in  the  same  verse. 
Mitylene,  the  capital  of  Lesbos,  on  the  east  side  of  the  island, 
famous  as  the  birthplace  of  Sappho  and  Alcfeus,  described  by 
Cicero  as  noble,  by  Horace  as  beautiful,  by  Vitruvius  as  mag- 
niticent.  It  is  now  called  Castro.  The  pjreposition  is  the 
same  with  that  prefixed  to  Assos. 

15.  And  w*e  sailed  thence,  and  came  the  next  (day) 
over  against  Chios ;  and  the  next  (day)  we  arrived  at 
Samos,  and  tarried  at  Trogyllium  ;  and  the  next  (day) 
we  came  to  Miletus. 

'  "VVe  have  here  Paul's  itinerary  given  with  all  the  precision 
of  a  journal,  or  the  vivid  recollection  of  one  personally  pres- 
ent, tiailinfj  away,  a  different  verb  from  that  in  v.  13,  and  a 
different  compound  of  the  one  in  v.  6.  Came,  came  doAvn 
upon,  the  verb  employed  above  in  16,  1.  18,19.24.  Over 
against,  opposite  to,  implj-ing  that  they  did  not  land  or  touch 
there,  but  simply  passed  in  sight  of  it.  Chios,  a  beautiful 
and  fertile  island,  near  the  coast  of  Asia  Minor,  between 
Lesbos  and  Samos.  It  is  now  called  Scio,  and  is  famous  for 
the  Turkish  massacre  in  1822.  Arrived,  a  Greek  verb,  liter- 
ally meaning  to  place  one  thing  by  or  near  another,  for  com- 
parison or  any  other  purpose.     Hence  in  Mark  4,  30,  it  means 


ACTS  20,  15.  16.  237 

to  compare,  and  is  the  root  of  the  word  parahle.  As  a  nauti- 
cal expression,  it  means  to  come  to,  touch,  or  land,  at  any- 
place. Samos^  an  island  of  the  Archipelago,  south-west  of 
Ephesus,  the  birth-place  of  Pythagoras.  Ilamng  remained., 
probably  all  night.  Trogyllium^  the  name  both  of  a  promon- 
tory and  a  town,  upon  the  coast  of  Asia  Minor,  opposite  to 
Samos.  quietus.,  a  famous  seaport,  about  thirty  miles  from 
Ephesus,  in  Ionia,  but  near  the  Carian  border,  famous  as  the 
birth-place  of  Thales,  and  at  one  time  the  chief  commercial 
town  of  Asia  Minor.  It  is  a  curious  circumstance,  that  tJie  next 
day.,  thrice  repeated  in  this  verse,  answers  to  three  different 
Greek  phrases,  meaning  the  coming  or  ensuing  (day) ;  the 
other  (day) ;  and  the  ad^joining  or  adjacent  (day),  the  same 
expression  that  occurs  m  the  latest  text  of  13,  44,  and  is  there 
explained.  ^  , 

16.  For  Paul  had  determined  to  sail  by  Ephesus, 
because  he  would  not  spend  the  time  in  Asia :  for  he 
hasted,  if  it  were  possible  for  him,  to  be  at  Jesusalem 
the  day  of  Pentecost. 

This  verse  assigns  the  reason  of  Paul's  visiting  Miletus 
when  he  did  not  visit  Ephesus,  although  much  more  im- 
portant and  attractive.  Determined^  literally,  judged.,  imply- 
ing not  mere  arbitrary  resolution,  but  a  deliberate  oj^inion 
and  conclusion  (see  above,  on  3,  13.  15,  19.)  To  sail  by., 
i.  e.  without  stopping,  though  it  really  lay  in  his  way  (see 
above,  on  18, 18.  19.)  Because  he  icould  not  spend  the  time., 
though  correct  as  a  paraphrase,  is  not  an  exact  version.  That 
it  might  not  happen  to  him  (against  his  own  will  and  judg- 
ment) to  spend  the  time  in  Asia,  which  he  felt  bound  to  spend 
elsewhere.  One  fine  trait,  not  apparent  in  the  common  ver- 
sion, is  the  Apostle's  wise  distrust  of  his  own  constancy  sug- 
gested in  the  begmning  of  this  clause.  As  if  he  had  said, 
'Who  knows  what  may  happen,  when  I  find  myself  agahi 
among  my  old  friends  and  old  enemies  ?  In  spite  of  present 
views  and  resolutions,  I  may  be  induced  to  waste  time  there, 
which  I  ought  to  be  redeeming  elsewhere.'  Asia,  i.  e.  Asia 
Proper  or  Proconsular,  the  province  to  which  Ephesus  be- 
longed (see  above,  on  v.  4.)  JFbr  he  hasted,  was  impatient, 
or  Sohcitous  (see  2  Pet.  3,  12.)  If'  it  loere  j^ossible,  imply- 
ing some  doubt,  and  at  the  same  time  some  anxiety.    The  last 


238  ACTS   20,  16.  17. 

clause  may  be  coustriicfl,  that  the  (Jay  of  Petitecost  should  be 
(observed  or  spe/it)  i;i  Jerusalem^  without  material  ehanc^e  of 
ineauiiiix.  (As  to  Pentecost^  see  above,  on  2,  1,  and  comjjare 
1  Cor.  IG,  8.)  It  has  been  disputed  whether  this  desire  had 
reterenee  to  the  observance  of  the  feast,  or  to  the  multitudes 
assembled  at  it ;  but  there  Beems  to  \)Q  no  reason  for  excluding 
either  motive,  though  the  latter  may  have  been  the  main 
one  (see  above,  on  18,  21.) 

17.  And  from  jMiletus  lie  sent  to  Ephesus,  and 
called  the  elders  of  the  church. 

Sending  to  Ephesus^  he  called  for^  called  to  him,  sum- 
moned (see  above,  on  7,  14.  10,  32.)  The  elders  of  the 
church,  and  as  such  its  official  representatives,  as  well  as  its 
divinely  constituted  rulers.  (See  below,  on  v.  28,  and  above, 
on  11,30.  14,23.  15,2.4.6.22.23.  16,4.)  The  church,  i.e. 
the  church  of  Ephesus,  considered  as  one  organic  whole,  what- 
ever may  have  been  its  subdivisions  or  affiliated  congregations. 
Whether  this  descri})tion  is  to  be  extended  beyond  the  bounds 
of  Ephesus  itself,  is  a  disputed  question.  Irena?us,  followed  by 
some  later  writers,  understands  tlie  church  to  mean  the  church 
of  the  whole  province  or  surrounding  country.  But  this  con- 
struction is  intended  merely  to  account  for  the  use  of  the  word 
bishops  in  \.  28  below,  without  relinquishing  its  later  sense 
of  prelates  or  diocesans.  As  Ephesus  alone  is  mentioned  ;  as 
a  general  citation  would  have  taken  time,  of  which  Paul  cer- 
tainly had  none  to  spare ;  and  as  the  principle  of  such  inter- 
pretations is  precarious,  and  admits  of  an  indefinite  extension ; 
it  is  safest  to  abide  by  the  letter  of  the  narrative,  and  under- 
stand the  church  to  mean  the  Christian  body  then  existing  in 
the  place  which  is  expressly  named.  That  he  should  cite  these 
presbyters  alone,  is  altogether  natural,  considering  their  cen- 
tral and  conspicuous  position,  and  the  influence  which  they 
must  have  exerted  on  the  other  churches  of  the  province.  It 
is  possible,  indeed,  and  perfectly  consistent  Avith  the  apostolic 
mode  of  church  extension  (see  above,  on  19,  21),  that  these 
other  churches  were  supplied  and  governed  by  the  elders  of 
Ephesus,  or  that  their  own  elders  went  and  came  to  Ephesus, 
as  the  Apostles  still  did  to  Jerusalem,  both  as  the  mother- 
church,  and  as  a  central  source  of  radiation  (see  above,  on 
15,  2.)  But  however  this  may  be,  there  can  be  no  doubt  that 
what  Paul  said  to  the  elders  of  Ephesus  on  this  occasion,  he 


ACTS   20,   17.  18.  239 

said  through  them  to  the  other  presbyters,  not  only  of  that 
province,  but  of  the  whole  church,  not  only  then,  but  ever 
since,  and  through  all  ages,  for  which  end  it  has  been  left  on 
record.  It  is  therefore  a  comparatively  trivial  question  who 
were  personally  present,  as  they  virtually  represented  those 
who  were  not.  The  objection  to  supposing  a  citation  of  all 
the  Asiatic  churches  does  not  lie  with  equal  force  against  the 
notion  entertained  by  some,  that  the  elders  of  Miletus  were 
among  the  persons  here  addressed,  and  not  expressly  named 
because,  being  on  the  spot,  they  were  not  sent  for.  There  is 
no  proof,  however,  that  a  church  existed  there  at  this  time, 
or  even  at  the  date  of  2  Tim.  4,  20,  which  was  some  years 
later.  Perhaps,  indeed,  the  natural  impression  made  on  every 
reader  by  the  narrative  itself,  is  rather  that  Paul,  wishing,  for 
the  reason  before  given,  not  to  stop  at  Ephesus  itself,  sent  for 
the  elders  of  the  church  to  meet  him  in  a  place  where  there 
was  none,  but  where  they  could  conveniently  confer  together. 

18.  And  wlien  they  were  come  to  him,  he  said  unto 
them,  Ye  know,  from  the  first  day  that  I  came  into 
Asia,  after  what  manner  I  have  been  with  you  at  all 
seasons  — 

Whe72,  lit.  as,  see  above,  on  v.  14.  This  discourse  of  Paul 
to  the  Ephesian  elders  has  been  justly  regarded,  not  only  as  a 
masterpiece  of  apostolical  and  pastoral  fidelity,  but  also  as  ex- 
tremely characteristic  of  its  author,  and  therefore  affording  a 
strong  proof  of  its  own  genuineness,  and  of  Luke's  fidelity  as 
a  reporter.  (See  above,  on  3,  26.)  Besides  a  multitude  of 
verbal  similarities  between  this  speech  and  the  epistles,  too 
minute  and  indirect  to  be  regarded  as  the  product  of  a  studied 
imitation,  the  discourse  is  full  of  those  impassioned  vindica- 
tions of  himself  from  various  malignant  charo^es,  which  occa- 
sionally  burst  forth  in  hi's  writings,  and  especially  pervade  his 
second  letter  to  the  Church  at  Corinth.  Some  of  these  coin- 
cidences will  be  indicated  in  the  exposition,  but  the  greater 
part  of  the  minuter  ones,  although  by  no  means  the  least  in- 
teresting, must  be  left  to  the  reader's  own  comparison  and 
observation.  He  first  appeals  to  their  own  recollection  of  his 
faithful  and  unwearied  ministry  among  them  (17-21.)  Ho 
then  adverts  to  the  dubious  prospect  now  before  him,  but  only 
to  assert  again  his  own  fidelity  and  freedom  from  responsibility 


240  ACTS  20,  18. 

for  their  ])c'r(lilion  (22-27.)  He  exhorts  them  to  a  Hke -fideli- 
ty, and  warns  them  of  tlie  j)eril.s  that  await  them,  still  return- 
in«j^  t<^  the  subjeet  of  his  own  nnwearied  labours,  as  a  model 
ft)r  their  imitation  (28-31.)  He  linally  commends  them  to  the 
divine  favour,  with  a  partincj  protestation  of  his  own  disinter- 
ested toil  amon^]^  them,  windilij]^  up  Avith  a  memorable  saying 
of  the  Saviour,  nowhere  else  recorded  (;}2-35.)  The  charge 
of  egotism  and  boasting,  brought  by  infidels  against  this  vale- 
dictory discourse,  never  occurs  spontaneously  to  any  devout 
reader,  a  sufficient  ])roof  that  it  is  not  only  false  but  artificial 
and  factitious.  Every  such  reader  feels  that  these  are  not 
ebullitions  of  personal  vanity  or  pride,  but  as  it  were  official 
claims  to  apostolical  fidelity,  by  one  who  had  been  j)laced 
there  by  the  Holy  Ghost,  not  only  as  an  oracle  to  be  believed, 
but  as  a  leader  to  be  followed,  and  an  exemplar  to  be  sedu- 
lously copied.  Lest  the  whole  eftect  of  this  divine  arrange- 
ment should  be  lost  on  liis  departure,  he  concentrates  in  this 
last  discourse  expressions  which  might  otherwise  have  been 
expanded  over  many,  and  details  in  words  what  otherwise 
might  rather  have  been  said  in  action.  It  is  this  necessity  of 
uttering  as  much  as  possible,  and  in  as  strong  a  form  as  possible, 
on  one  occasion,  that  imparts  to  this  incomparable  speech  the 
air  which  has  been  mentioned,  but  which  none  can  liiil  to  un- 
derstand correctly,  who  have  any  sympathy  with  Paul's  affec- 
tions or  his  situation  when  the  words  were  uttered.  It  may 
be  added,  that  throughout  the  whole  discourse,  the  idea  is 
spontaneously  suggested  of  malignant  calumnies  against  Paul, 
possibly  invented  since  he  "fought  Avith  beasts  at  Ephesus" 
(1  Cor.  15,  32),  and  designed  not  only  to  affect  him  personally, 
but  to  stop  the  progress  of  the  new  religion.  That  the  Jews 
of  Asia  were  among  his  most  inveterate  enemies,  appears  from* 
their  connection  with  his  subsequent  arrest  (see  below,  on  21, 
27.  24,  18.)  The  heathen  feeling  towards  him  we  have  seen 
dis}»layed  already  (see  above,  on  19,  23-34.)  By  supposing, 
as  we  naturally  may,  that  tliis  address  was  designed  in  part  to 
be  a  general  and  final  answer  to  such  charges,  we  obtain  an- 
other explanation  of  the  jjrominence  here  given  to  himself  and 
his  Ejjhesian  ministry.  Tliese  general  remarks  upon  a  com- 
mon misconception  or  perversion  will  preclude  the  necessity 
of  dwelling  on  it,  in  connection  with  the  several  expressions 
which  have  given  rise  to  it,  as  they  jn-esent  themselves.  I'e 
k?ioic,  or  more  emphatically,  ye  yourselves  are  w^ell  aware  (see 
above,  on  10,  28.  15,  7.  19,  25.)     He  thus  appeals  to  their  own 


ACTS   20,  18.  19.  241 

memory,  in  proof  of  what,  he  is  about  to  utter.  As  if  he  had 
said,  '  whatever  others  may  allege,  as  to  my  ministry  among 
you,  I  abide  by  your  testimony ;  you  at  least  have  been  ac- 
quainted with  my  Avhole  course  since  I  first  appeared  among 
you.'  Tliat  I  came^  literally,  from  ichich  I  entered^  with  refer- 
ence not  merely  to  arrival  but  to  pubhc  appearance  on  this 
stage  or  field  of  action.  Asia^  in  the  same  sense  as  before 
(see  above,  on  v.  16.)  At  all  seasons^  literally,  the  whole 
tlme^  which  is  understood  by  some  to  mean  that  he  was  never 
absent ;  but  the  emphasis  is  evidently  on  the  adverb  hoio^  or 
as  the  English  version  justly  but  difiusely  phrases  it,  after 
ichat  manner^  i.  e.  in  what  way.  I  to  as  icith  you^  not  merely 
in  the  local  sense  of  being  personally  present,  but  in  that  of 
intercourse,  association.  They  were  well  aware  of  his  rela- 
tions to  them,  or  connections  with  them,  during  the  whole 
period  of  his  residence  in  Asia. 

19.  Serving  the  Lord  with  all  humility  of  mind, 
and  with  many  tears,  and  temptations,  which  befell  me 
by  the  lying  in  wait  of  the  Jews  — 

The  sentence  is  continued  and  the  hoio  of  the  preceding 
verse  explained  and  amplified.  Ye  know  how  I  was  with  you, 
namely,  sermnrj  tJte  Lorcl^  not  as  a  private  Christian,  but  as  a 
preacher  and  apostle,  in  which  sense  Peter,  James,  and  Jude, 
as  Avell  as  Paul,  use  the  cognate  noun  {servant)  to  describe 
themselves  in  their  epistles.  (See  James  1,  1.  2  Pet.  1,1.  Jude 
1.  Rom.  1,  1.  Gal.  1,  10.  Phil.  1,  1.  Tit.  1,1,  and  compare  Rev. 

1,  1.)  IlumiUty  of  mind^  in  Greek  a  single  word,  but  com- 
pounded of  the  two  expressed  in  Enghsh.  It  is  sometimes 
rendered  loicliness  (Eph.  4,  2)  or  lowliness  of  mind  (Phil.  2,  3.) 
The  adjective  answering  to  humble  has  commonly  a  bad  sense 
in  the  classics,  namely,  that  of  mean,  base,  abject,  although 
sometimes  used  by  Xenophon  and  Plato  to  express  a  virtue. 
Christian  or  evangelical  humility  was  something  unknown  to 
the  heathen,  both  in  theory  and  practice.  All  humility,  i.  e. 
all  kinds  and  degrees  that  ^tere  appropriate  to  his  condition. 
This  may  be  taken,  in  accordance  with  a  previous  suggestion, 
as  a  tacit  answer  to  the  charge  of  pride,  which  may  have  been 
alleged  against  him.  Many  tears^  or  according  to  the  latest 
critics,  simi>ly  tears,  the  many  being  reckoned  an  interpola- 
tion or  unauthorized  assimilation  to  Paul's  language  in  2  Cor. 

2,  4.     Even  the  weaker  phrase  conveys  a  strong  itlea  of  Paul's 

VOL.  II. — 1 1 


242  ACTS   20,   10.  20. 

sufferinprs  in  liis  ministry  at  Eplicsus.  One  specific  cause  or 
occasion  of  these  suftcrin^s  is  liere  presented.  Tenrs  and 
teynptatiotis,  i.  e.  tears  arisint,^  from  temi)tations,  not  in  the  re- 
stricted sense  of  allurements  or  inducements  to  commit  sin, 
but  in  the  piimary  and  wider  sense  of  trials^  including  trou- 
bles or  atHictions,  when  rci^^arded  as  a  test  of  cliaracter.  (Com- 
pare the  use  of  the  same  Greek  word  in  Jame§  1,  9.  12.  I  Pet. 
1,  6.  4,  12.  Rev.  3,  10.)  The  trials  thus  referred  to  are  then 
specified  as  tJiose  occurrinrf  to  me  (or  hcfulUnfj  lae)  in  tJie  plots 
(or  machinations)  of  the  Jews.  In  does  not  merely  mean  by 
means  (or  on  account)  of  but  suggests  the  additional  idea  of 
his  being  in  the  midst  of  them,  surrounded  by  them.  The 
Greek  noun  is  the  same  with  that  in  v.  3,  and  in  9,  24  above, 
23,  30  below,  in  all  which  cases  it  is  rendered  by  the  English 
phrase,  laid  wait  or  lyifig  in  waif,  a  metaphor  not  found  in 
the  original,  which  simply  means  aj^lctn,  plot,  or  design  against 
one.  What  these  plots  were  we  have  now  no  means  of  de- 
termining ;  but  the  fact  of  their  existence  agrees  fully  with  the 
glimpse  which  we  obtained  of  Jewish  policy  and  feeling  in  the 
riot  of  Demetrius  (see  above,  on  19,  33.)  The  same  machina- 
tions still  beset  his  path  in  Greece  (see  above,  on  v.  3.)  The 
Jews  of  the  Diaspora  appear  to  have  maintained  an  active  in- 
tercourse among  themselves,  as  well  as  with  Jerusalem,  and 
this  enabled  them  to  operate  with  more  effect  against  the 
Christians  (see  above,  on  14,  19.  17,  13,  and  below,  on  28,  21.) 
This  verse,  then,  describes  Paul's  ministry  at  Ephesus  as  any 
thing  but  ostentatious  and  self-pleasing. 

20.  (And)  how  I  kept  back  nothing  that  was  profit- 
able (unto  }'ou),  but  have  shewed  you  and  have  taught 
you,  publicly  and  from  house  to  house  — 

Having  thus  described  the  spirit  and  external  circumstan- 
ces of  his  mission,  he  proceeds  to  state  its  more  substantial 
qualities  of  faithfulness  and  diligence,  instructiveness  and 
soundness.  He  first  alleges  negatively,  and  as  if  in  answer  to 
some  charge  of  negligence  or  partiality,  that  he  had  withheld 
nothing  and  neglected  no  means  to  promote  their  imi)rove- 
ment  and  salvation.  JIoic  (or  that)  connects  this  sentence 
with  his  previous  ap])eal  to  their  own  recollection.  As  they 
knew  how  humbly  and  amidst  what  trials  he  had  toiled  among 
them,  so  they  knew  that  he  had  kept  back  nothing  of  the 
tilings  expedient,  i.  e.  to  be  known  in  order  to  salvation.     In 


ACTS   20,  20.  243 

the  other  places  where  the  verb  occurs,  it  means  to  shrink,  re- 
coil, or  draw  one's  self  back.  (See  below,  on  v.  27,  and  com- 
pare Gal.  2,  12.  Heb.  10,  38.)  Here,  being  construed  with  an 
expressed  object,  it  denotes  the  act  of  holding  back  what 
ought  to  be  presented  or  exhibited.  Expedient  is  in  Greek  a 
participial  form,  the  etymology  and  usage  of  which  both  give 
it  the  sense  of  conducing  or  contributing^  i.  e.  to  the  benefit 
of  those  concerned.  (Compare  1  Cor.  7,  35.  10,  33.  12,  7.  Heb. 
12,  20.)  The  verb  itself  is  used  impersonally  (like  the  Latin 
expedite  from  which  expedient  is  derived)  except  in  19,  19, 
above,  where  it  has  its  physical  and  proper  sense  of  bringing 
together.  But  have  shoiced  you  is  the  sense  but  not  the  form 
of  the  original,  which  literally  means,  so  as  not  to  show  you^ 
and  describes  not  what  he  did  but  what  he  would  have  done, 
if  he  had  kept  back  any  thing  to  which  they  were  entitled. 
What  kind  of  withholding  he  is  here  disclaiming,  is  apparent 
from  the  last  clause,  where  the  same  negative  construction  is 
continued,  so  as  not  to  tell  you  and  to  teach  you.  The  first 
of  these  verbs  is  the  one  variously  rendered  shoiced  (19,  18), 
told  (16,  38),  declared  (15,  4),  rehearsed  (14,  27),  but  strictly 
meaning  to  announce^  to  bring  news,  and  in  this  connection, 
therefore,  nearly  equivalent  to  preach.,  in  which  sense  it  is 
joined  with  teach.  (See  above,  on  4,  2. 18.  5,  21.  25.  28.  42.  4, 
26.  15,35.  18,11.25.)  It  appears,  then,  that  what  he  here 
denies  havmg  held  back  from  them  is  the  word  of  God,  in- 
struction in  the  truth,  and  the  negative  assertion  that  he  did 
not  so  withhold  the  truth  as  not  to  preach  and  teach,  is  equiva- 
lent to  the  strongest  affirmation  that  he  did  thus  j^reach  and 
teach  it.  Publicly^  or  {^In)  a  public  {^place)^  before  the  i3eople, 
in  assemblies.  From  house  to  house,  or  m  houses,  as  distin- 
guished from  the  j^ublic  meetings  previously  mentioned.  (See 
above,  on  2,  46.  5,  42.  8,  3,  where  the  singular  number  of  the 
Greek  noun  is  employed  in  the  same  manner.)  Thus  the  two 
modes  of  instruction,  which  have  ever  since  been  found  most 
efficacious,  are  here  combined  in  Paul's  description  of  his  own 
Ephesian  ministry.  The  church  has  yet  invented  nothing  to 
supply  the  place  or  rival  the  effect  of  church  and  houseliold 
preacliing. 

21.  Testifying,  both  to  the  Jews  and  also  to  the 
Greeks,  repentance  toward  God,  and  faith  toward  our 
Lord  Jesus  Christ. 


244  ACTS   20,  20-22. 

Ilavino:  claimed  for  liis  ministry  in  Ej)]K'sns  tlic  praise  of 
beinLT  lnimbk>,  allrttionalc,  diligent,  and  lailliful,  lie  now  do- 
scM-il>c's  its  sjK'C'ific  cljaraiter  or  suhstanct',  what  it  was  and 
wherein  it  consisted.  In  the  iirst  ])lace,  it  was  testimony  to 
the  truth,  a  common  description  of  Christian  and  j)articularly 
Apostolic  preaching.  (For  the  usage  of  the  Greek  verb,  see 
above,  on  2,  40.  8,  25.  10,  42.  18,  s!)  The  subject  of  this  tes- 
tmiony  he  reduces  to  two  c^reat  heads  of  doctrine  and  of  duty, 
repentance  and  faith.  There  is  no  distinctive  reference  to 
Jews  and  Gentiles,  both  being  equally  in  need  of  both.  Nor 
is  it  intimated  that  repentance  can  be  exercised  without  re- 
gard to  Christ,  or  faith  without  regard  to  God  the  Father. 
Mejycntcmce  toward  God  (or  with  respect  to  God)  is  that 
cliange  of  heart  and  life  which  every  sinner  owes  to  God  as 
his  rightful  sovereign,  irrespectively  of  any  offered  mercy,  al- 
though never  really  experienced  till  this  has  been  revealed  and 
apprehended*  Judth  totrard  our  Lord  Jesus  Christ  is  that 
belief  or  trust,  of  which  he  is  the  specific  object,  and  which 
cannot  therefore  be  reposed  in  God  as  God,  without  regard  to 
mediation  or  atonement.  The  two  together  constitute  the 
whole  of  practical  religion,  and  comprise  all  tlie  lawful  and 
obligatory  themes  of  evangelical  instruction.  lie  who  preaches 
the  repentance  and  the  taith  here  spoken  of,  in  all  their  ful- 
ness and  variety,  will  need  to  seek  no  other  topics,  and  may 
humbly  boast  of  having  kej)t  back  nothing  that  was  2:)rofitable 
to  his  hearers. 

22.  And  now,  behold,  I  go  bound  in  the  spirit  unto 
Jerusalem,  not  knowing  the  things  that  shall  befall  me 
there  — 

He  now  turns  from  the  past  to  the  future,  from  the  recol- 
lection of  his  former  labours  to  the  anticipation  of  approaching 
trials.  Aiid  now  often  marks  the  transition  from  one  topic  to 
another  as  a  sort  of  logical  connective  (see  above,  on  3,  1 7.  7, 
34.  10,5.  13,11);  but  here  it  may  be  taken  in  its  proper 
sense,  cmd  ?fOw^  at  present,  at  this  time,  as  distinguished  from 
the  former  times  of  which  he  had  reminded  them.  J  ffo.,  or 
rather,  I  am  fjoing^  journeying  (see  above,  on  v.  1,  and  on 
19,  21.)  Bound  in  spirit  has  been  variously  understood  as 
meamng,  bou7id  to  the  Spirit^  i.  e.  under  his  controlling  power ; 
or  encircled,  guarded,  and  protected  by  him ;  or  prospective- 
ly, though  not  yet  really,  a  prisoner ;  or  constrained  in  my 


ACTS    20,  22.  23.  245 

own  mind  (see  above,  on  18,  5,  and  compare  7,  59.  15,  16.  18, 
25.)  Perhaps  the  meaning  of  the  phrase  is  given  in  the  next 
clause,  not  knoicing  the  {things)  about  to  meet  (encounter  or 
befall)  me.  Bound  in  Spirit  may  then  mean,  kept  in  igno- 
rance, restrained  from  knowing,  either  in  his  own  mind,  or 
more  probably  by  the  Holy  Ghost,  who  did  not  vouchsafe  to 
reveal  this  to  him.  It  thus  appears  that  Paul's  inspiration, 
though  infallible,  was  not  unlimited  as  to  its  objects,  and  did 
not  extend  to  some  things  in  which  he  was  personally  most 
concerned.  There^  literally,  iii  it,  or  i?i  her^  i.  e..  in  the  Holy 
City,  which  he  had  just  mentioned. 

23.  Save  that  the  Holy  Ghost  witnesseth  in  every 
city,  saying  that  bonds  and  afflictions  abide  me. 

The  negative  statement  just  made  is  now  qualified.  The 
ignorance  in  wliich  he  had  been  left  was  not  a  total  one.  Tlie 
Holy  Ghost  is  here  expressly  mentioned  as  the  source  of  what 
he  knew  upon  the  subject,  and  therefore  probably  as  the  con- 
cealer or  withholder  of  that  which  he  did  not  know,  or  in  other 
Avords,  as  the  Spirit  by  wdiom,  according  to  the  figurative  lan- 
guage of  the  verse  preceding,  he  was  bound  or  kept  in  igno- 
rance. In  every  city  is  too  strong  a  version,  the  Greek  phrase 
being  not  universal  but  distributive,  city  by  city,  qv  from  town 
to  town,  which  necessarily  denotes  no  more  than  an  occasional 
communication,  here  and  there,  as  he  proceeded.  Witness- 
eth, the  verb  translated  testifying  in  v.  21.  Sayhig,  either  by 
direct  revelation  to  himself,  or  by  means  of  such  commimica- 
tions  as  are  afterwards  recorded  (see  below,  on  21, 10-12.) 
That  no  such  intimations  have  been  previously  mentioned, 
does  not  prove  that  they  were  not  received,  as  they  may  fre- 
quently have  been  of  such  a  nature  as  to  be  observed  and  un- 
derstood by  no  one  but  liimself.  It  is  possible,  how^ever,  that 
the  reference  is  after  all  to  internal  revelations,  w^hich  might 
just  as  well  be  made  progressively  as  outward  w\arnings. 
Bonds,  imprisonment,  captivity,  a  form  of  suffering  which  he 
had  frequently  inflicted  upon  others.  (See  above,  on  8,  3.  9, 
14,  and  below,  on  22,  4.  5.  26,  10.)  Bonds  and  {other)  afflic- 
tions, a  specific  and  generic  term  combined.  Abide,  await, 
are  ready  for  me. 

24.  But  none  of  these  things  move  me,  neither 
count  I  my  hfe  dear  unto  myself,  so  that  I  might  finish 


24G  ACTS  20,  23.  24. 

my  course  uitli  joy,  and  tlic  ministry,  whicli  I  have 
received  of  the  Lord  Jesus,  to  testify  the  Gospel  of  the 
grace  of  God. 

None  of  these  thhigs  move  me  is  a  very  free  i)arai)hrasc  of 
the  orii^inal,  wliich  strictly  means.  I  make  account  o/*(i.  e. 
value,  care  for)  nothlmj.  .(For  this  use  of  the  Greek  noun, 
see  above,  on  19,  40.)  The  verb  is  in  the  middle  voice,  and 
theretbre  means  to  value  for  one's  self,  or  on  one's  own  ac- 
count. This  ])rofession  of  indifference  is  then  made  still 
stroni^er.  I  do  not  even  hold  nnj  life  dear  (i.  e.  valuable, 
precious)  to  tnysclf  (here  expressed  by  a  reflexive  pronoun.) 
The  Greek  adjective  is  that  used  in  5,  34,  and  there  explained. 
The  necessary  qualification  of  these  strong  expressions  is  con- 
tained in  the  last  clause.  ^So  as  to  finish  (perfect,  or  complete) 
my  course  (or  race)  icith  joy,  in  allusion  to  the  joy  of  victory 
in  the  athletic  games  or  contests,  from  which  Paul  so  oflen 
draws  his  illustrations.  (See  above,  on  13,  25,  and  compare 
Rom.  9,  16.  1  Cor.  9,  24.  26.  Gal.  2,  2.  5.  7.  Phil.  2,  16.  3,  14. 
Heb.  12,  1.  2  Tim.  4,  7.)  So  as  to  finish  is  equivalent  to  say- 
ing, so  that  (or  jyrovided)  J  may  finish.  This  is  the  condition 
on  which,  or  the  good  compared  with  which,  he  cared  for 
nothing,  no,  not  for  Ufe  itself  That  this  course  or  race  was 
not  his  jjersonal  exi^erience  merely,  is  apparent  from  the  last 
clause.  And  the  7ni)dstry,  i.  e.  (in  fact,  though  not  in  form) 
even  the  ministry,  to  wit  the  ministry.  This  ministry  was 
that  of  the  Apostleship  (see  above,  on  1,  17.  25,  and  compare 
Rom.  11,  13.)  He  valued  it  even  more  than  life,  not  only  for 
its  fruits,  but  for  its  author.  Which  I  received  from  the  Lord 
Jesus,  i.  e.  at  the  time  of  my  conversion  (see  above,  on  9,  15. 
17,  and  below,  on  22,  15.  21,  and  compare  Rom.  1,  1.  Gal.  1, 1.) 
This  definite  allusion  to  a  critical  juncture  in  his  history  is 
weakened  by  translating  the  verb,  have  received.  (See  above, 
on  19,  2.)  Wherein  this  ministry  consisted,  he  again  tells,  as 
if  never  weary  of  the  repetition.  I'o  testify  (the  same  verb 
as  in  vs  21.  23,  meaning  not  only  to  proclaim  but  to  attest  as 
true)  the  gospel  (good  news  or  glad  tidings)  of  the  grace  of 
God,  i.  e.  the  good  news  that  he  can  and  will  be  graciotis  even 
to  the  chief  of  sinners  who  believes  m  Christ.  (Compare  Rom. 
3,  26.  1  Tim.  1,  15.) 

25.  And  now,  behold,  I  know  that  ye  all,  among 


ACTS   20,  24.  25.  247 

whom  I  have  gone  preaching  the  kingdom  of  God,  sliall 
see  my  face  no  more. 

The  fonnula  in  v.  22  is  repeated,  perhaps  because  he  liad 
recurred  for  a  moment  to  his  previous  ministry,  and  now 
comes  back  to  his  anticipations  of  the  future.  In  botli  cases, 
lo  {behold)  as  usual  suggests  something  unexpected.  As  if  he 
had  said,  '  See  to  what  our  friendship  comes  at  last ;  after  all 
our  intimate  relations,  we  are  now  to  part,  and  part  for  ever.' 
The  original  order  is,  7io  more  shall  see  my  face  ye  all  among 
whom  I  have  gone^  literally,  I  ii^ent  through  (see  above, 
on  9,  32),  i.  e.  when  I  was  resident  among  you.  This  does 
not  necessarily  imply,  as  some  suppose,  the  presence  of  elders 
from  other  parts  of  Asia  besides  Ephesus  (see  above,  on  v.  17) ; 
nor  is  it  an  impassioned  apostrophe  to  all  among  whom  Paul 
had  laboured,  whether  present  or  absent.  It  is  simply  an  ad- 
dress to  the  Ei^hesian  elders,  not  as  individuals  merely,  but  as 
representatives.  We  have  here  still  another  description  of  his 
ministry,  but  one  with  which  we  are  already  well  acquainted, 
2:>reaching  (heralding,  proclaiming)  the  kingdom  of  God.  (See 
above,  on  1,  3.  8,  12.  14,  22.  19,  8.)  Some  suppose  that  this 
was  merely  an  opinion  or  surmise  of  Paul  without  divine  com- 
munication or  direction  ;  but  this  idea  was  expressed  in  v.  22 
by  the  phrase  not  knowing.,  and  it  surely  cannot  be  assumed 
that  knowing  and  not  knowing  mean  precisely  the  same  thing. 
\inot  knoicing  there  denotes  that  it  was  hidden  from  him  and 
remained  uncertain,  then  I  know  must  mean  that  it  had  been 
revealed  in  some  way  and  was  certain.  To  attach  the  same 
sense  to  directly  opposite  expressions,  in  the  same  context,  and 
in  reference  to  the  same  subject,  is  to  nullify  the  use  of  lan- 
guage. The  only  natural  interpretation  of  Paul's  statement 
is,  that  he  did  not  know  in  detail  what  should  befall  him,  but 
he  did  know  that  imprisonment  and  other  suiferings  awaited 
him,  and  he  did  know  that  all  those  among  whom  he  went 
about  in  Ephesus  should  see  his  lace  no  more.  The  only  mo- 
tive for  preferring  a  difterent  construction  is  that  Paul,  accord- 
ing to  some  writers,  was  released  from  his  captivity  at  Rome 
and  did  revisit  Asia  Minor,  But  this  historical  uncertainty, 
instead  of  altering  the  sense  of  plain  words,  must  itself  be 
qualified  or  settled  by  them.  There  is  no  need  even  of  avoid- 
ing the  supposed  contradiction  by  insisting  on  the  strict  sense 
of  the  word  «//,  as  if  Paul  meant  to  say  that  he  would  never 
more  be  seen  by  every  one  then  present,  though  he  might  be 


248  ACTS   20,  25-27. 

seen  by  some,  perhaps  by  most  of  tliem.  This,  wliicli  is  always 
true  of  every  larue  asst-mbly,  with  respect  to  one  who  is  about 
to  leave  thcni,  would  not  have  been  entitled  to  such  solemn 
utterance.  The  obvious  meaning  of  the  words  is  that  he  was 
about  to  take  a  linal  leave  of  them  and  of  their  country. 

2G.  Wherefore  I  take  you  to  record  this  day,  that 
I  (am)  pure  from  the  blood  of  all  (men.) 

I  take  you  to  record  seems  to  mean,  I  cite  (or  summon) 
you  as  witnesses,  as  he  liad  actually  done  in  vs.  18-21.  But 
the  Greek  verb  here  used  means,  I  testify^  I  myself  bear  wit- 
ness, or  at  most,  with  reference  to  the  customary  form  of  oath, 
I  call  God  to  witness.  (Compare  the  use  of  the  same  verb  in 
Gal.  5,  3,  and  especially  in  Ei)h.  4,  17,  where  the  divine  name 
IS  expressed,  I  test  if u  in  the  Lord.)  This  day  is  very  strong 
in  the  original,  the  noun  day  and  the  adverb  to-day  being  both 
expressed,  a  combination  which  can  only  be  imperfectly  re- 
tained in  English  by  such  phrases  as  tJiis  very  day.  The  very 
strength  of  the  original  expression  shows  that  it  was  meant  to 
be  emphatic  and  significant,  implying  even  more  than  noic  in 
vs.  22.  25.  As  if  he  had  said,  on  this  the  last  day  we  shall 
spend  together,  or  the  last  day  of  our  meeting  upon  earth,  I 
testit^^  etc.  The  fact  thus  so*^lemnly  attested  is,  that  if  they 
perished  it  would  not  be  his  fault,  or  for  want  of  iaithful  warn- 
ing and  instruction  upon  his  part.  This  idea  is  expressed  in 
scriptural  and  oriental  form  by  saying,  /  am  clean  (pure,  with- 
out stain,  innocent)  from  the  hlood  (i.  e.  the  murder,  or  the 
guilt  of  the  destruction)  of  all  (i.  e.  of  all  among  whom  he  had 
laboured.)  Clean  from^  Avhich  has  by  some  been  represented 
as  a  Hebraism,  occurs  in  classical  Greek  writers.  There  is 
obWous  allusion  in  this  passage  to  Ezek.  3,  17-21.  33,  1-9. 

27.  For  I  have  not  shunned  to  declare  unto  you 
all  the  counsel  of  God. 

Shunned^  the  same  verb  that  occurs  above  in  v.  20,  but 
without  an  expressed  object  as  in  that  place.  The  essential 
meaning  is,  however,  still  the  same,  namely,  held  or  drew  back 
so  as  not  to  tell^  announce,  report,  another  verb  occurring  'in 
that  passage,  and  with  the  same  infinitive  construction.  The 
xnhole  counsel  (plan  or  will)  of  God,  respecting  your  salvation, 
comprehending  the  two  cardinal  requisites  of  repentance  and 
faith.  (Sec  above,  on  v.  21.) 


ACTS  20,  28.  249 

28.  Take  heed  therefore  unto  yourselves,  and  to  all 
the  flock,  over  the  which  the  Holy  Ghost  hath  made 
you  overseers,  to  feed  the  church  of  God,  which  he 
hath  purchased  with  his  oAvn  blood. 

Having  thus  affirmed  his  own  fideUty,  he  urges  them  to 
follow  his  example.  Take  heecl^  the  same  verb  that  is  used 
above,  in  5,  35.  8,  6.  10.  11.  16,  14,  and  there  explained.  It 
denotes  not  mere  attention  but  attendance,  sedulous  and 
anxious  care.  To  yourselves^  to  your  own  safety  and  salva- 
tion, as  a  prerequisite  of  usefulness  to  others.  The  flocJc^  a 
term  appUed  by  Christ  himself  to  his  disciples  (Luke  12,  32), 
and  by  Peter  to  the  church  already  organized  (1  Pet.  5,  2.  3). 
It  is  a  favourite  figure  with  the  prophets  for  the  chosen  jjeo- 
ple  or  the  church  of  the  Old  Testament.  (See  Isai.  40,  11.  C3, 
11.  Jer.  13,  17.  23,2.  31,10.  51,23.  Ezek.  34,  3.  Mic.  7,  14. 
Zech.  10,  3.  11,  4.  7. 17.)  Our  Lord  describes  himself  as  the 
good  shepherd,  and  believers  as  his  sheep  (John  10,  1-16.^ 
Peter  describes  him  as  the  shepherd  and  bishop  (or  overseer) 
of  souls  (1  Pet.  2,  25),  and  as  the  chief  shepherd  (5,  4),  to 
whom  ministers  are  under-shepherds.  Over  the  which  is  not 
a  correct  version,  as  it  makes  the  overseers  entirely  distinct 
from  and  superior  to  the  flock,  whereas  the  origmal  makes 
them  a  part  of  it,  although  superior  in  office.  In  which^  in 
the  midst  and  as  a  part  of  which.  The  Holy  Ghost  made^  lit- 
erally, placed  or  set,  not  only  by  creating  the  office,  but  by 
choosing  the  incumbents,  either  by  express  designation  (as  in 
13,  2),  or  by  directing  the  choice  of  others  (as  in  6,  5.)  Bish- 
ops is  the  Anglicised  form  of  the  Greek  word,  which  means 
overseers^  inspectors.  It  is  here  appUed  to  the  same  persons 
who  were  before  described  as  elders  (see  above,  on  v.  17), 
proving  clearly  that  the  titles  are  convertible  in  this  case,  as 
they  are  in  Tit.  1,  5-7  ;  a  conclusion  strengthened  by  the  other- 
wise inexplicable  fact,  that  both  are  never  named  together  as 
distinct  classes  of  church  officers.  (See  above,  on  11,  30.  14, 
23.  15,  2.  4.  6.  22.  23.  16,  4,  and  compare  1  Tim.  3,  2.  5,  1.  17. 
19.  1  Pet.  5, 1.)  That  these  bishops  were  diocesans  with  pres- 
byters under  them,  is  inconsistent  with  their  being  themselves 
called  presbyters  or  elders.  That  they  were  subject  to  dio- 
cesans not  mentioned,  is  precluded  by  the  improbabiUty  that 
these,  though  superior  in  rank,  should  have  passed  uiuioticed. 
That  the  office  of  diocesan  was  vacant  at  this  time,  is  not  only 
a  gratuitous  assumption,  but  at  variance  with  tlic  liict  tliat 
VOL.  II — 11* 


250  ACTS   20,   28. 

Paul,  when  lie  warns  the  elders  of  ap])roacliinc;  danc^era,  makes 
no  allusion  to  their  future  prelate,  but  addresses  them  as  if 
they  were  about  to  be  letl  in  sole  charge  of  the  flock.  There 
is  no  tenable  i^roiuid,  therefore,  but  the  obvious  and  simple 
one,  now  commonly  adoj)ted  even  l)y  Episcoj)alians,  that  bish- 
ops and  jiresbyters,  when  Paul  sjtoke  and  when  Luke  wrote, 
Mere  the  same  thini;,  a  iiut  afHrmed  also  by  Theodoret  and 
Jerome.  AVhen  it  is  added  that  the  name  bishoj)  was  after- 
wards assumed  by  a  higher  order  who  succeeded  the  apostles, 
it  is  only  true  in  reference  to  a  sul)sequent  thfiUL^h  early  devi- 
ation from  the  aj)ostolic  theory  and  j)ractice.  Throu^diout  the 
New  Testament  the  same  <-lass  of  officers  are  called  both  j)res- 
byters  and  bisho])s.  To  feedi^  a  very  inadequate  translation 
of  the  Greek  word,  which  means  to  art  as  (or  do  the  duty  of) 
a  s/iep/ierd^  and  includes,  not  only  feediufj,  but  protection,  reg- 
ulation, and  the  whole  care  of  a  shepherd  for  his  flock.  (Com- 
pare the  use  of  the  same  verb  in  Kev.  2,  27.  12,5.  19,15, 
Mliere  the  sense  of  feeding  is  entirely  merged  in  that  of  rul- 
ing.) T/te  church  of  God^  or  according  to  the  latest  critics, 
of  the  Lord.  Both  readings  are  very  ancient,  the  latter  being 
found  in  several  of  the  oldest  manuscripts,  the  former  in  the 
oldest  one  of  all.  The  phrase  church  of  God  is  of  frequent 
occurrence  (seel  Cor.  1,2.  10,32.  11,16.22.  15,9.  2  Cor.  1,1. 
Gal.  1,13.  iThess.  2,  14.  2  Thess.  1,  4.  1  Tim.  3,  5),  whereas 
church  of  the  Lord  is  without  example  elsewhere.  But  this 
fact  is  urged  as  an  argument  on  both  sides,  some  contending 
for  the  usage  as  decisive  of  the  question,  others  accounting  for 
the  change  of  reading  as  an  unauthorized  assimilation  of  this 
one  place  to  the  others  which  have  just  been  cited.  The  in- 
terest of  the  question  arises  from  its  bearing  on  the  divinity 
of  Christ,  whose  blood,  according  to  the  common  text,  is  here 
described  as  the  blood  of  God,  a  phrase  found  in  several  of  the 
earhest  Christian  writers  (such  as  Ignatius  and  Tertullian)  as 
if  in  allusion  to  some  text  of  Scripture.  In  favour  of  this  read- 
ing it  may  also  be  alleged  that  the  apparent  incongruity  of 
the  expression  would  naturally  tempt  men  to  amend  it,  while 
the  very  same  cause  would  prevent  its  introduction  if  it  were 
not  genuine.  The  blood  of  God  is  of  course  the  blood  of 
Christ  who,  though  a  man,  was  a  divine  person.  Purchased^ 
a  Greek  verb  meaning  properly  to  cause  to  remain  over,  then 
to  save  or  lay  by,  then  to  acquire  or  gain.  The  middle  voice 
denotes  specifically  to  acquire  for  one's  self,  both  here  and  in 
the  only  other  place  where  it  is  used  in  the  New  Testament 


ACTS    20,   28-30.  251 

(1  Tim.  3,  13.)  The  corresponding  noun  occurs  more  fre- 
quently and  ahvays  in  reference  to  redemption  or  salvation. 
(See  Eph.  1,  14.  1  Thess.  5,  9.  2  Thess.  2,  14.  Ileb.  10,  39. 
1  Pet.  2,  9.)  The  motive  here  urged  for  fidelity  is  not,  as  in 
V.  27,  that  their  office  was  created  by  the  Holy  Ghost,  but 
that  the  church  itself  was  purchased  by  the  blood  of  Christ. 

29.  For  I  knoAV  this,  that  after  my  departing,  shall 
i^rievous  Avolves  enter  in  among  you,  not  sparing  the 
iiock. 

I  know  this  can  have  no  other  meaning  here  than  that  be- 
longing to  the  same  words  in  v.  25.  How  he  knew  it,  we  are 
not  informed  in  either  case  ;  but  that  he  knew  it,  is  expHcitly 
afiirmed  in  both.  This^  this  too,  besides  what  he  professed  to 
know  before.  Departinfj^  in  the  original  a  noun,  used  by  the 
old  Greek  Avriters  (as  Herodotus)  to  signify  arrival^  but  by 
Plato  and  Demosthenes,  a  going  home  again,  and  then  in  the 
Ajiocrypha  and  here,  departure  in  general,  which  may  either 
refer  to  his  death  or  to  his  leaving  them  at  this  time,  the  two 
things  coinciding  as  to  practical  effect.  (See  above,  on  v.  25.) 
Woli'^es^  the  natural  enemies  of  shee]^,  and  therefore  used  as  a 
figure  for  those  Avho  ravage  or  lay  waste  the  Church.  (See 
Matt.  V,  15.  10,  16.  Luke  10,  3.  John  10, 12.)  Grievous  (from 
the  Vulgate  graves)^  literally,  heavy ^  but  explained  by  the 
context  to  mean  cruel  and  destructive.  (See  below,  on  25,  7.) 
Eater  in  among  you  (or  come  in  to  you)^  i.  e.  from  without, 
as  distinguished  from  those  mentioned  in  the  next  verse.  Isfot 
sparing^  a  litotes  or  meiosis  (see  above,  on  v.  12)  for  devour- 
ing or  destroying. 

30.  Also  of  your  own  selves  shall  men  arise,  speak- 
ing perverse  things,  to  draw  away  disciples  after  them. 

Another  class  of  enemies  or  wasters  shall  arise  from  a  very 
different  quarter,  namely,  of{i.  e.  out  of,  from  among)  your  own 
selves.  3/en.,  not  as  opi)Osed  to  wolves,  which  wei'e  also  i-epre- 
sentatives  of  human  beings,  but  a  like  class  described  without 
a  figure.  AVolves  were  to  come  in  from  without,  i.  e.  wicked 
and  destructive  men,  and  such  men  were  also  to  arise  Avithin. 
Some  suppose  the  wolves,  or  enemies  from  without,  to  denote 
persecutors,  as  distinguislied  from  errorists;  but  the  only  dis- 
tinction here  intended  seems  to  be  that  between  wasters  from 


252  ACTS    20,  30.  31. 

"vvithiii  and  Iroin  wilhoiit.  >^/tall  arise,  appear,  come  forward. 
(See  above,  oii5,  30.  37.  7,18.)  Perverse,  perverted,  or  dis- 
torted, i.  e.  from  the  standard  of  truth  and  rectitude.  (See 
above,  on  13,8.  10,  and  compare  Matt.  17,  17.  Luke  9,  41.  23, 
2.  Phil.  2,  15.)  ISo  as  to  draw  away,  the  same  infinitive  con- 
struction tliat  occurs  above  in  vs.  20.  27.  It  may  liere  denote 
either  tlie  desii^n,  or  tlie  effect,  or  botli.  They  sliould  not 
onlyteacli  error  in  tlie  church,  but  rend  it  by  schismatical  divi- 
sions, forming  schools  or  parties.  Disciples  seems  to  mean 
discii)les  of  tlieir  own  ;  but  in  the  original  it  is  the  disciples, 
i.  e.  of  Christ,  by  drawini^  whom  away  from  the  belief  of  the 
truth  and  the  communion  of  the  Church,  these  schools  or  sects 
were  to  be  formed.  After  (or  beJiind)  them,  implying  not 
only  influence  and  imitation,  but  de])endence  and  subjection. 
With  this  i)rcdiction  of  the  evils  which  were  to  invade  the 
church  at  Ephesus  after  Paul's  de|)arture,  may  be  compared 
the  description  of  its  actual  condition  many  years  later  in  the 
e]>istle  of  the  Saviour  to  it,  as  recorded  by  John  (Rev.  2.  2-7.) 
We  there  learn  that  the  church  had  been  visited  by  false  apos- 
tles, and  infested  by  the  Nicolaitans ;  but  that  although  she 
had  lefl  her  first  love  and  fallen  from  her  high  estate,  and  was 
in  danger  of  losing  what  she  still  possessed,  she  had  endured 
and  laboured  in  her  master's  cause,  and  had  especially  un- 
masked the  false  apostles,  and  abhorred  the  practice  of  the 
Nicolaitans ;  all  which  may  be  regarded  as  the  fruit  and  the 
fulfilment  of  this  very  prophecy  and  exhortation. 

31.  Therefore  watch  and  remember  that  by  the 
space  of  tliree  years  I  ceased  not  to  warn  every  one 
night  and  day  with  tears. 

Therefore,  because  these  dangers  threaten  you,  and  you 
have  been  forewarned  of  them.  Watch,  in  the  primary  and 
strict  sense  of  the  verb,  both  in  Greek  and  English,  be  awake, 
be  wakeful  (1  Thess.  5,  6.  10),  and  also  in  the  secondary  and 
more  common  sense,  be  on  your  (juard  (1  Pet.  5,  8.)  Ilemem- 
bering,  as  a  motive  and  example  of  such  vigilance,  that  Paul 
himself  had  exercised  it  night  and  day  for  tliree  years,  wdien 
the  danger  was  less  imminent.  By  the  space  of  is  supplied 
by  the  translators,  as  in  7,  42.  19, 10  (compare  13,  20,  21.  19, 
8.  34),  unless  it  be  rega.ded  here  as  a  part  of  the  translation 
of  the  Greek  noun,  whic'i  denotes  a  period  or  interval  of  three 
years,  like  the  corresponding  Latin   form  {trienniinn^     This 


ACTS   20,  31.  32.  253 

is  here  a  round  number,  including  the  two  years  and  a  half 
exj^rcssly  mentioned  (see  above,  on  19,  8.  10),  tocrctlier  with 
the  undefined  period  that  Paul  may  have  remained  there  after 
the  two  years  expired.  Night  and  day^  a  natural  hyperbole, 
famiUar  in  all  languages,  for  constantly^  unceasingly,  at  all 
times  when  he  could  be  so  employed,  without  regard  to  his 
own  ease  and  comfort.  Ceased  not^  paused  not,  another 
hyperbohcal  expression,  to  be  understood  in  the  same  way. 
With  tears  J  still  another,  meaning  not  that  he  was  literally 
always  weeping,  but  that  his  whole  ministry  was  something 
more  than  a  cold  and  heartless  exhibition  of  the  truth,  being 
warmed  and  animated  by  the  tenderest  affection  towards  them, 
and  a  heartfelt  desire  for  their  salvation.  Warning^  literally, 
putting  in  mind,  or  into  the  mind,  so  as  to  include  the  ideas 
of  instructing  and  reminding.  This  verb  and  the  correspond- 
ing noun  are  used  in  the  New  Testament  by  Paul  alone,  with 
whom  they  are  favourite  expressions.  Each  one  (or  every  07ie) 
who  came  within  the  reach  of  his  instructions.  This  expres- 
sion seems  descriptive  not  of  public  but  of  personal  or  private, 
warnmg. 

32.  And  now,  brethren,  I  commend  you  to  God 
and  to  the  word  of  his  grace,  which  is  able  to  build 
you  up,  and  to  give  you  an  inheritance  among  all  them 
which  are  sanctified. 

And  now,  a  third  effort  to  conclude  (see  above,  on  vs.  22. 
25),  the  others  having  failed,  as  it  were,  from  strong  emotion 
and  unwillingness  to  leave  them.  Commend,  commit,  deposit 
for  safe  keeping  (see  a\)Ove,  on  14,  23,  and  compare  the  very  dif- 
ferent use  of  the  same  verb  in  16,  34.  17,  3.)  The  same  idea  is 
expressed,  but  by  another  verb,  in  14,  26.  15,  40.  The  icord 
of  his  grace  may  either  mean  the  doctrine  of  salvation  through 
God's  mercy  (see  above,  on  v.  24.  14,3,  and  compare  11,  23. 
13,  43),  or  his  gracious  word  of  promise.  In  the  latter  case, 
what  follows  must  refer  to  God  himself;  whereas  in  the  other 
case,  it  may  be  construed  with  the  icord  or  doctrine,  which  is 
able,  as  an  instrument  or  means,  to  accomplish  what  is  thus 
ascribed  to  it.  To  build  up  (or  edify),  another  favourite  of 
Paul's,  who  oflen  uses  it  to  signify  sjaritual  progress  or  in- 
crease upon  a  firm  foundation  and  a  certain  plan.  (See  1  Cor. 
3,  10.  12,  14.  Eph.  2,  20.  Col.  2,  7.  Jude  20,  and  compare  the 
uncompounded  form  of  the  same  verb  explained  above,  on 


254  ACTS  20,  •^2-l^5. 

0,  :H.  Inlin-lt<ntr(\  ])ossossi()ii  hy  fi  fili.'il  riijlit,  tlio  ]»)rtion  of 
sons.  SifHrtifi, (/^  m\u\v  liolv,  as  tlic  very  vwA  of  their  salva- 
ti.)n  (1  TIk'Ss.  4,  M.   I  Id).  I  2,' I  4.) 

X\.  I  liavc  coveted  no  man's  silver,  or  gold,  or 
apj)ar('l. 

His  labours  liad  Ix't'ii  iK)t  only  liiitlilul  an<l  aftVctionate  but 
disinterested,  i^ilrer  or  (fold  or  I'ahncnt  of  no  one  did  I  covet ^ 
i.  e.  when  I  was  among  you.  Ihtiment  or  clothinrj  is  often 
alhided  to  in  Seripture,  as  a  prineii>al  kind  of  rielies  in  the 
east,  wliere  the  fasliion  of  dress  seldom  chani^es,  and  the  son 
not  unfrequently  inherits  the  ap]iarel  of  his  father.  Hence  tlie 
reference  to  moth  as  well  as  rust  in  Matt.  6,  19.  20.  A  similar 
profession  of  disinterestedness  is  made  by  Samuel  in  relin- 
quishing his  office  (l  Sam.  12,  3.) 

34.  Yea,  ye  yourselves  know,  that  these  hands 
have  ministered  mito  my  necessities,  and  to  them  that 
were  with  me. 

Here,  as  at  the  beginning  of  the  whole  discourse  (v.  18), 
he  appeals  to  their  own  knowledge  of  the  facts  which  he  as- 
serts. The  original  order  of  the  following  words  is,  that  to 
my  icaids^  and  to  those  being  with  me.,  ministered  these  hands.^ 
a  much  more  pointed  and  emphatic  collocation.  Whether  he 
showed  his  hands,  as  some  suppose,  exhibiting  the  marks  of 
labour,  is  a  doubtful  question.  There  can  be  no  doubt,  how- 
ever, that  the  form  of  expression  is  peculiarly  appropriate  to 
a  person  si)eaking,  and  would  scarcely  have  occurred  to  a  mere 
writer.  To  those  with  me^  that  is,  to  their  M'ants,  or  to  them 
considered  as  among  his  own  wants.  The  word  translated 
xcants  (or  necessities)  is  one  of  very  frequent  occurrence  in 
Paul's  writings.  Ministered.,  served,  provided  for.  (See 
above,  on  13,  26,  and  below,  on  24,  23.)  Although  Paul 
teaches  clearly  that  the  preachers  of  the  Gospel  are  entitled 
to  support,  he  refused  to  avail  himself  of  this  right  in  the  Gen- 
tile churches,  lest  his  motives  should  be  liable  to  miscon- 
struction. (See  1  Cor.  0,  11-15.  2  Cor.  11,  7-12.  12,  13-16. 
2  Thess.  3,  V-12.) 

35.  I  have  shewed  you  all  things,  how  that  so  la- 


ACTS   20,   35.  255 

bouring  ye  ought  to  support  the  weak,  aud  to  remem- 
ber the  words  of  the  Lord  Jesus,  how  he  said,  It  is 
more  blessed  to  give  than  to  receive. 

Sho2ced,  the  same  verb  that  is  used  above,  in  9,  IG,  and 
there  explained.  All  thmr/s  may  be  eitlier  the  object  of  the 
verb,  as  in  the  English  version,  or  an  adverbial  exjiression 
meaning  alwcn/s,  or  by  all  means,  or  in  all  things.  This  last 
construction  is  not  only  favoured  by  the  collocation  of  tlie 
words  in  Greek,  but  by  Paul's  usage  elsewhere  (see  1  Cor.  10, 
33.  Eph.  4,  15.)  So  lahourlng^  i.  e.  as  I  did,  with  my  own 
hands,  and  without  compulsion.  Ye  ought  is  in  Greek  a  more 
indefinite  expression,  it  is  right  (or  necessary)^  as  a  general 
fact  or  principle  of  duty.  The  same  word  (Set)  is  translated 
ice  ought  elsewhere  (see  above  on  5,  29.)  To  support^  a  most 
expressive  Greek  verb  which,  according  to  its  etymology,  ori- 
ginally signifies  to  lay  hold  of  any  one  (or  some  thing)  oppo- 
site, as  if  to  hold  it  up.  (Compare  the  use  of  the  same  verb 
in  Luke  1,  54.  1  Tim.  6,  2.)  The  wea/c,  in  Greek  a  participle 
commonly  denoting  weak  in  body,  i.  e.  from  disease  (see  above, 
on  9,  37.  19,  12),  but  sometimes  weak  in  faith  or  conscience, 
i.  e.  scrupulous  (compare  Rom.  4,  19.  14,  1.  2.  21.  2  Cor.  8,  9. 
11.  12.)  Some  prefer  the  latter  meaning  here,  viz.,  that  Chris- 
tians ought  to  waive  their  privilege  in  this  respect,  in  conde- 
scension to  the  doubts  or  prejudices  of  others.  This  agrees 
well  with  Paul's  principle  and  practice,  but  scarcely  with  the 
strong  expression  to  sustain^  support,  or  hold  up.  It  is  better, 
theretbre,  to  explain  tJie  vjeak  as  meaning  all  who  stand  in 
need  of  such  support  from  any  cause.  This  also  agrees  better 
with  the  words  which  follow,  and  which  S23eak  of  giving,  not 
of  refusing  to  receive  or  to  depend  on  others.  To  remember 
too  (re),  i.  e.  we  ought  (or  it  is  right  and  necessary)  so  to  do. 
The  icords  of  the  Lord  Jesus^  nowhere  else  preserved,  but 
breathing  the  spirit  of  his  life  and  doctrine.  As  neither  all 
his  words  nor  deeds  have  been  recorded  (see  John  21,  25), 
there  is  no  need  of  supposing  that  Paul  here  sums  up  several 
expressions  of  the  Saviour  scattered  through  the  Gospels,  as 
jNIatthew  does  the  prophecies  of  his  humiliation  in  the  words, 
"He  shall  be  called  a  Xazarene."  (See  above,  on  2,  22,  and 
compare  Matt.  2,  23.)  It  is  nuich  more  natural  in  this  case  to 
regard  the  words  as  literally  spoken  by  our  Lord,  antl  inci- 
dentally recorded  here.  The  words  themselves  are  exquisitely 
simple,  but  embody  an  important  truth  and  ])rinciple  of  action. 


250  ACTS  20,  35-38. 

Jikssedy  Iiappy,  or  conducive  to  hap|)incss,  tlie  very  word  used 
in  our  Lord's  ffcatifffdes  (sec  ]Matt.  5,  3-1 1.  Luke  6,  20-21*), 
find  often  elsewliere,  so  that  it  may  be  dcscri])ed  as  one  of  his 
favourite  exi>ressions,  Avliich  continns  tlie  authenticity  of  Paul's 
quotation.  The  same  sentiment  is  found  in  Aristotle,  hut  with 
far  less  clearness  and  directness  of  exj)ression ;  an<l  the  sjtirit 
of  heathenism  is  no  douht  much  hetter  embodied  in  the 
opposite  maxim  of  an  old  poet,  "silly  the  giver,  lucky  the 
receiver." 

3C.  And  when  he  had  thus  spoken,  he  kneeled 
down,  and  prayed  with  them  all. 

T/icse  thhif/s  having  said  (or  saying),  placing  his  Icnees 
(upon  the  ground),  with  them  all  he 'prayed.  The  mention  of 
his  kneeling  seems  to  imply  that  it  was  not  his  customary  pos- 
ture in  public  j^raycr,  but  one  occasioned  by  the  strength  of 
liis  emotions.  Long  after,  as  we  learn  from  Justin  Martyr 
and  others,  it  was  the  practice  of  the  church  to  stand  in  pub- 
lic prayer  upon  the  Lord's  Day,  although  kneeling  was  no 
doubt  used  in  smaller  circles,  as  it  is  still  by  those  who  stand 
in  public,  or  on  sj^ecial  occasions,  like  the  one  before  us. 
Prayed  with  them,  no  doubt  in  the  sense  attached  to  the 
words  now,  to  wit,  that  of  leading  the  devotions  or  praying 
in  the  name  of  all. 

37.  And  they  all  wept  sore,  and  fell  on  Paul's  neck, 
and  kissed  him, 

There  v:as  (or  arose)  a  great  (or  sufficie)it)  weeping  of  all, 
and  falling  on  his  neck  (i.  e.  embracing  him)  they  kissed  him 
(an  emphatic  compound  form  denoting  frequency  or  tender- 
ness.) This  childHke  expression  both  of  love  and  sorrow  is  to 
be  explained,  not  merely  from  ancient  or  oriental  usage,  but 
as  a  proof  of  the  intense  regard,  which  Paul  appears  to  liave 
commanded  on  the  part  of  all  who  were  in  bonds  of  spiritual 
friendship  with  him.  As  in  many  other  cases,  this  attachment 
seems  to  have  bonie  due  proportion  to  the  malice  of  his 
enemies. 

38.  Sorrow^ing  most  of  all  for  the  w^ords  which  he 
spake,  that  they  shoidd  see  his  face  no  more.  And 
they  accompanied  him  unto  the  ship. 


ACTS  20,  38.  257 

Sorroiciiig^  or  in  the  passive  form,  distressed^  grieved.  The 
strength  of  the  expression  maybe  learned  from  its  apphcation 
elsewhere  to  maternal  anguish  and  the  torments  of  tlie 
damned.  (See  Luke  2,  48.  16,  24.  25.)  3Tost  {of  all  is  sup- 
plied by  the  translators),  chiefly,  or  especially,  the  usual  su- 
perlative adverb.  The  xoord^  not  the  whole  speech  as  the 
Greek  noun  sometimes  means  (see  above,  on  2,  41.  6,  5.  18, 
14),  but  a  particular  expression  in  it  (compare  John  6,  60. 
7,36.  18,9.  19,8.  21,23.)  /S)x<X:e,  or  retaining  the  pluperfect 
form,  had  spoken.,  which  suggests  that  it  was  not  the  close  of 
his  discourse  that  thus  affected  them,  but  something  which  he 
had  said  before,  viz.  in  v.  25  above.  That  they  no  more  are 
(about)  his  face  to  see,  behold,  contemplate  (see  above,  on 
7,  56.  8,  13.  10,  11.  17,  16.  22.  19,  26.)  AccomiKinied,  escort- 
ed, literally,  sent  him  forward.  (For  the  verbal  and  the  social 
usage,  see  above,  on  15,  3.) 


CHAPTEE  XXI. 

This  division  of  the  text  contains  the  conclusion  of  Paul's 
voyage  from  Greece  to  Syria,  his  last  recorded  visit  to  Jeru- 
salem, and  the  close  of  his  active  ministry  or  labours  as  a  free- 
man. The  chapter  opens  with  a  very  particular  itinerary  of 
his  route  from  Miletus  to  Tyre  (1-3.)  He  spends  a  week 
there,  and  one  day  at  Ptolemais  (4-7.)  He  next  visits  Cesa- 
rea,  where  Agabus  foretells  his  imprisonment,  and  his  friends 
endeavour  to  dissuade  him  from  continuing  his  journey  (8-14.) 
The  next  stage  is  Jerusalem,  where  he  is  w^elcomed  by  the 
brethren  and  the  elders  with  James  at  their  head  (15-18.) 
They  rejoice  in  the  conversion  of  the  Gentiles,  but  describe 
the  converted  Jews  as  numerous  and  zealous  for  the  law,  and 
prepossessed  against  Paul  as  one  who  taught  men  to  neglect 
it  (19-21.)  They  advise  him  to  conciHate  these  zealots  by  an 
act  of  ceremonial  conformity,  while  at  the  same  time  they 
reiterate  the  jirevious  decision  as  to  Gentile  converts  (22-25.) 
Paul  accepts  their  counsel,  but  while  acting  on  it,  is  attacked 
tumultuously  by  the  Jews  with  a  design  to  kill  him  (26-30.) 
He  is  rescued  by  the  Roman  soldiers,  but  pursued  by  the  in- 


258  ACTS   21,   1.  2. 

fiiriated  niol)  (ni-HG.)  The  U<iiiian  coininander  takes  him  for 
another  person,  l)ut  on  hein^  ini(lei'ei\e(l,  allows  him  to  ad- 
dress the  people  (:J7-4<).) 

1.  And  it  cjiiiic  to  pass,  that  after  we  were  g;ottcn 
from  tlicm,  and  had  hmnchcd,  wc  came  with  a  strai«i;lit 
course  unto  Coos,  and  the  ((h\y)  following  unto  Rhodes, 
and  from  thence  unto  Patara  — 

A?id  when  (or  as)  it  happened  that  we  sailed^  i.  e.  from 
Miletus,  -svliere  the  previous  discourse  was  uttered.  (See 
above,  on  20,  17.)  After  we  were  gotten^  literally,  having  been 
torn  from  them,  Avhich  means  more  than  mere  departure, 
namely,  painful  and  reluctant  separation.  (See  above,  on  1,  4. 
18,  1.  2.)  Jian  straight,  the  same  Greek  compound  as  in  IG,  11. 
Coos  (or  Cos),  a  small  but  fertile  island  near  the  coast  of  Caria, 
famous  of  old  for  wine,  silk,  cotton,  the  worship  of  Esculapius, 
and  the  residence  of  Hippocrates.  It  is  now  called  Stance^ 
said  to  be  a  mere  corruption  of  a  Greek  phrase  meaning  to  (or 
into)  Cos.  Followi)ig,  literally,  in  order,  next.  Rhodes,  an- 
other Carian  island,  one  of  the  Sporades,  with  a  city  of  the 
same  name,  famed  for  its  Colossus,  or  gigantic  statue  of  Apol- 
lo, which  however  was  now  prostrate  or  in  ruins.  Patara,  a 
town  on  the  coast  of  Lycia,  near  the  mouth  of  the  Xanthus, 
where  Apollo  was  believed  to  utter  oracles  at  certain  seasons, 
and  hence  derived  one  of  his  epithets  or  titles  (Patareus.) 
The  minuteness  and  exactness  of  this  narrative  evince  that  it 
proceeds  from  an  eye-witness,  Avhile  the  nautical  phraseology 
shows  him  to  have  been  familiar  with  the  sea,  though  not  a 
seaman  by  profession. 

2.  And  finding  a  ship  sailing  over  unto  Phenicia, 
we  went  aboard  and  set  forth. 

Sailing  over,  crossing,  passing  through  the  intervening 
soa,  which  may  either  mean,  about  to  do  so  now,  the  present 
being  then  used  for  the  future,  or  accustomed  to  do  so  peri- 
odically, in  which  case  the  present  i)articiple  has  its  proper 
sense.  *  Phenicia,  see  above,  on  11,  19.  12,  20.  15,  3.  There 
was  an  open  sea,  and  no  doubt  constant  trade,  between  the 
Lycian  and  Fhenician  ports.  We?it  aboard,  literally,  ascend- 
ing, mountmg,  but  applied  (as  here)  to  going  on  board  ship  by 


ACTS   21,  2.  3.  4.  259 

Mark  (6,  51)  and  John  (21,  3.)  Set  forth,  the  word  translated 
launched  in  v.  1,  and  explamed  above,  on  13,  13.  16, 11.  18,  21. 
20,3.  13. 

3.  Now  when  we  had  discovered  Cyprus,  we  left  it 
on  the  left  hand,  and  sailed  into  Syria,  and  landed  at 
Tyre ;  for  there  the  ship  was  to  unlade  her  burden. 

Wlien  ice  had  discovered  is  another  technical  expression, 
being  in  form  a  passive  participle,  not  easily  translated  into 
English.  The  nearest  approach  perhaps  is  being  (or  hamng 
been)  shoicn  Cyprus,  i.  e.  made  to  see  it  at  a  distance,  passing 
in  sight  of  it.  As  to  the  island  itself,  see  above,  on  4,  36.  11, 
19.  20.  13,  4.  15,  39.  The  apparent  play  upon  words  here 
{left  it  on  the  left)  is  confined  to  the  translation,  the  original 
containing  two  entirely  different  terms,  the  last  literally  mean- 
ing icell  named  (or  of  good  name)  and  then  lucky,  in  which 
secondary  sense  it  was  applied,  by  a  superstitious  euphemism, 
to  the  left  hand  or  side,  which  was  regarded  by  the  ancients 
as  unlucky,  though  they  did  not  dare  to  call  it  so.  On  the 
left  hand  is  in  Greek  a  single  word,  and  that  an  adjective 
agreeing  with  the  noun  or  pronoun  [leaving  it  sinister  or  left.) 
They  sailed  therefore  to  the  south  of  Cyprus,  as  Paul,  on  his 
first  missionary  voyage,  had  traversed  its  whole  length  from 
east  to  west  (see  above,  on  13,  5.  6.)  Sailed  into  Syria,  i.  e. 
completed  our  voyage  to  it.  (See  above,  on  20,  3,  and  com- 
pare 18,  18.)  Landed,  literally,  were  brought  down,  the  con- 
verse or  correlative  expression  to  the  one  employed  above  in 
V.  1.  (See  below,  on  27,  3.  28,  12.)  Tyre,  the  famous  sea-port 
and  commercial  city  of  Phenicia,  which  Avith  Palestine  formed 
part  of  the  Roman  province  of  Syria.  (See  above,  on  12,  20.) 
There,  literally,  thither,  which  may  here  have  the  former  sense, 
as  it  seems  to  have  elsewhere  (see  below,  on  22,  5),  or  be  strict- 
ly understood  as  implying  i)revious  motion  (going  thither  to 
unload),  or  motion  from  the  harbour  to  the  town  itself  ^Vas 
to  unlade,  literally,  icas  unlading,  which  admits  of  the  same 
two  constructions  as  the  participle  crossing  (see  above,  on  v. 
1.)  Her  burthen,  literally,  the  load  (or  cargo),  elsewhere  put 
for  merchandise  or  wares  in  general  (see  Rev.  18,  11.  12.) 

4.  And  finding  disciples,  we  tarried  there  seven 
days ;  who  said  to  Paul  through  the  Spirit,  that  he 
should  not  go  up  to  Jerusalem. 


2G0  ACTS   21,  4.  5. 

F'tndtnff^  after  searcli  or  previous  inquiry.  (See  ahove,  on 
11,  20,  whore  tlie  less  einj)hatic  uncom])oun(lefl  I'orni  is  used.) 
The  Ejospel  had  been  early  introduced  into  Phenieia  (see  above, 
on  11,10.  15,3);  but  the  Tyrian  Christians  were  probably 
few  in  proportion  to  the  whole  i)opulation,  thoup^h  enouc^h  to 
verity,  at  least  prospectively,  the  prophecy  in  Isai.  23, 18  (com- 
pare Ps.  87,  4.)  Tarried,,  staid  over,  remained  longer  than 
they  had  exj)ected  (see  above,  on  10,  48.  12,16.  15,34.)  This 
was  j)robably  because  the  ship  was  long  discharging  its  cargo. 
The  abru|)t  construction  of  the  relative  in  Englisli  is  exactly 
copied  from  the  Greek.  Through  the  Spirit,,  under  his  influ- 
ence, by  insj»iration.  (Sec  above,  on  1,  2.  11,  28.)  Kot  to  as- 
cend (or  go  If})),,  the  expression  commonly  employed  in  speak- 
ing of  motion  to  the  Holy  City.  (See  above,  on  11,  2.  15,  2. 
18,  22.)  This  was  not  a  divine  command  to  Paul,  but  an  in- 
ference of  the  disciples  from  the  fact,  which  was  revealed  to 
them,  that  Paul  would  there  be  in  great  danger.  It  was  not 
revealed  to  them,  as  it  was  to  him,  that  he  must  go  up  at 
all  hazards.  Should  not  go  ?(/),  besides  being  an  unnecessary- 
deviation  from  the  form  of  the  original,  suggests  the  idea 
of  a  moral  obligation  more  distinctly  than  the  simple  infin- 
itive.    Kot  to  go  up,,  i.  e.  if  he  valued  his  owti  ease  and  safety. 


5.  And  when  we  had  ac€omphshed  those  days,  we 
departed  and  went  our  way  ;  and  they  all  brought  us 
on  our  way,  ya\\v  wives  and  childi'en,  till  (we  were)  out 
of  the  city ;  and  we  kneeled  down  on  the  shore,  and 
prayed. 

And  when  it  happened  (or  hefeU)  us  to  complete  the  days,, 
i.  e.  the  days  of  this  involuntary  stay  at  Tyre.  Some  under- 
stand the  verb,  however,  in  the  sense  of  thoroughly  equipping 
or  supplying  (compare  2  Tim.  3,  17),  and  refer  it  to  the  ship, 
when  we  had  got  (it)  ready  (during)  the  days  j  but  this  con- 
struction is  less  natural.  Going  out  ice  journeyed  (or  de- 
j^arted),  all  escorting  us  (see  above,  on  15,  23.  20,  38)  until 
(or  as  far  as)  outside  of  the  city  ;  we  were  is  supplied  by  the 
translators.  Placing  the  knees,  precisely  as  in  20,  36,  but 
with  the  local  specification  here,  upo?i  the  shore  or  beach  (see 
below,  on  27,  39.  40.)  We  prayed,  i.  e.  the  whole  company, 
though  led  no  doubt  by  the  Apostle,  as  in  20,  36. 


ACTS  21,  6.  1.  261 

6.  And  when  we  had  taken  our  leave  one  of  an- 
other, we  took  ship,  and  they  returned  home  again. 

Taken  our  leave,  the  verb  translated  saluted  in  the  next 
verse  and  in  v.  19  below,  and  in  18,  22  above  (in  20,  1  it  is 
embraced.)  Took  ship,  the  same  verb  that  is  rendered  loefit 
aboard  m  v.  2,  but  without  the  noun,  which  is  here  expressed. 
Home  agaiii,  literally,  to  their  own  (things  or  places,  as  in 
John  19,  27),  not  to  their  own  friends  (as  in  24,  23  below),  the 
oxen  being  masculine  there  and  neuter  here.  (Both  forms  are 
combined  in  John  1, 11.)  The  mention  of  these  unimportant 
but  impressive  circumstances  would  not  have  occurred  to  any 
but  a  witness  of  the  scene  which  he  describes. 

7.  And  when  we  had  finished  (our)  course  from 
Tyre,  we  came  to  Ptolemais,  and  saktted  the  brethren, 
and  abode  with  them  one  day. 

But  we,  as  the  other  party,  here  opposed  to  those  whom 
we  have  just  seen  going  home.  Having  finished  the  voyage, 
not  merely  from  Tyre,  but  the  whole  of  their  journey  by 
water.  From  Tyre  came  down  to  Ptolemais  (see  above,  on 
16,  1.  18,  19.  24.  20,  15.)  The  Greek  collocation  makes  the 
construction  less  ambiguous,  the  voyage  having  finished,  from 
Tyre  we  came.  The  aorist  participle  may  denote  a  simultaneous 
act,  as  in  1,  24.  19,  2.  Finishing  the  voyage  (or  the  maritime 
part  of  our  journey),  ice  came  down,  i.  e.  in  the  act  of  coming 
down  we  finished  it.  Ptolemais,  one  of  the  oldest  and  most 
celebrated  places  in  the  world,  the  Acco  of  the  Old  Testament, 
which  name  it  still  retains  among  the  Arabs,  while  its  modern 
European  name  is  Acre,  or  in  French  more  fully,  St.  Jean 
d'Acre,  from  the  Hospitallers,  or  Knights  of  St.  John,  by 
whom  it  was  once  occupied.  It  is  situated  north  of  Mount 
Carmel,  and  is  still  the  best  harbour  on  the  coast.  It  was  as- 
signed to  the  tribe  of  Asher,  but  never  actually  occupied  by 
them  (Judges  1,  31.)  It  was  so  near  the  frontier,  that  the 
ancient  geographers  assigned  it  to  Phenicia,  and  a  dictum  of 
the  Talmud  says  that  it  is  and  is  not  in  the  land  of  Israel.  It 
was  called  Ptolemais  no  doubt  as  a  compliment  to  some  of  the 
Ptolemies  or  Macedonian  kings  of  Egypt.  It  is  famous  in  his- 
tory for  its  sieges,  not  only  during  the  Crusades,  and  in  the 
w^ars  occasioned  by  the  French  Revolution,  but  also  in  the 


2G2  ACTS   21,  7.  8. 

latest  times,  havinix  been  l>oiii1)ar<le(l   by  Ibraliim  Pacha  in 
1832,  and  by  the  Austrians  and  Eiiglisli  in  1840. 

8.  And  tlic  next  (day)  wc  tlmt  were  of  Paul's  com- 
pany departed  and  came  unto  Cesarea  ;  and  we  en- 
tered into  the  house  of  Philip  the  Evangelist,  which  was 
(one)  of  the  seven,  and  abode  w^ith  him. 

The  next  day^  literally  on  the  moirow^  as  in  10,  0.  23.  24. 
14,  20.  20,  7.  We  that  were  of  Paul's  comjxiny^  literally, 
those  about  Paul^  the  idiomatic  phrase  employed  above  in 
13,  13,  and  there  explained,  but  here  rejected  by  the  latest 
critics,  as  not  found  in  the  oldest  manuscripts,  and  probably 
added  to  begin  a  pericope  or  lesson.  The  reading  then  is 
simply,  ice  departed^  literally,  going  out,  i.  e.  from  Ptolemais. 
Cesarea,  the  new  sea-port  on  the  Mediterranean,  built  by 
Herod  the  Great  upon  the  site  of  Stratou's  Tower,  and  when 
Paul  was  there  the  residence  of  the  Roman  Procurator  of 
Judea.  (See  above,  on  8,  40.  9,  30.  10,  1.  12,  19.  18,  22,  and 
below,  on  23,  23.  24.  33.)  Entered  (literally,  entering)  into  the 
house  of  Philip  the  JEcangelist  (not  the  Apostle,  but)  one  of 
the  seven  (whose  appohitment  is  recorded  in  G,  5.  G.)  It  has 
been  disputed  how  he  could  be  absent  from  Jerusalem,  unless 
he  had  resigned  his  office  there.  Some  say  the  office  was 
itself  a  temporary  one  (but  see  Phil.  1,1.  1  Tim.  3,  8.  12.)  A 
more  satisfactory  reply  is  furnished  by  the  history  itself,  from 
which  we  learn  that  in  the  persecution  on  the  death  of  Ste- 
phen, all  the  church  at  Jerusalem  were  scattered  abroad 
throughout  Judea  and  Samaria  except  the  Apostles  (see 
above,  on  8,  1.)  Among  those  thus  dispersed  was  Philip,  who 
seems  never  to  have  gone  back  after  the  re-organization  of  the 
church  in  which  he  was  ordained  a  deacon.  In  the  mean  time 
he  had  "i)urchased  (or  acquired)  to  himself  a  good  degree" 
(1  Tim.  3,  13),  and  had  long  been  doing  "the  work  of  an  evan- 
gelisf'  (2  Tim.  4,  5.)  This  word  strictly  means  a  preacher  of 
the  Gospel,  but  is  specially  applied  to  a  particular  office  in  the 
primitive  church.  It  does  not  express,  as  in  modern  times, 
the  negative  idea  of  a  minister  without  charge,  or  a  mere  itm- 
erant  preacher  ;  nor  the  more  positive  idea  of  a  missionary,  or 
a  commissioner  mvested  with  extraordinary  powers  lor  a  special 
or  temporary  purpose ;  but  a  stated  office  in  the  a2;)OStolical 
church  of  great  importance.   While  the  local  government  and 


ACTS   21,  8.  9.  263 

ordinary  teaching  of  the  church  were  committed  to  its  eklers, 
the  work  of  preaching  was  performed  by  the  Apostles,  and  by 
others  whom  they  sent  forth  for  the  purpose,  and  who  are 
called  Prophets  when  inspired,  but  Evangelists  in  reference  to 
their  essential  functions,  just  as  the  same  persons  were  called 
Presb}i;ers  and  Bishops  (see  above,  on  20,  28.)  This  was  a 
temporary  system,  suited  to  the  period  of  organization  and 
formation,  and  to  be  gradually  superseded  by  the  pastors  and 
teachers  of  particular  congregations,  who  began  to  take  the 
place  of  these  itinerant  instructors  before  the  end  of  the  Apos- 
tolic age,  as  appears  from  Paul's  enumeration  of  church-offices 
in  Eph.  4,  11,  "he  gave  some  apostles,  and  some  prophets,  and 
some  evangelists,  and  some  pastors  and  teachers,"  with  an  ob- 
vious reference  in  the  folio  whig  verses  to  the  temporary  nature 
and  design  of  the  arrangement.  This  important  office  Phihp 
had  been  executing  since  he  left  Jerusalem,  if  not  before,  al- 
though his  ordination  to  it  is  not  expressly  recorded,  as  his  being 
made  a  deacon  is,  not  for  its  own  sake,  but  as  a  preliminary  to 
the  martyrdom  of  Stephen  and  the  great  events  occasioned  by 
it.  (See  above,  on  6,  5.)  It  is  not  improbable  that  Paul  and 
Philip  had  been  formerly  acquainted,  being  both  Hellenists 
and  in  Jerusalem  together  (see  above,  on  6,  5.  7,  58.)  But 
however  this  may  be,  the  Apostle  would  naturally  take  up  his 
abode  with  Philip,  not  only  as  a  labourer  in  the  same  field  with 
himself,  but  as  being  now,  perhaps,  the  stated  pastor  and 
teacher  of  the  Gentile  church  at  Cesarea,  formed  at  the  con- 
version of  Cornelius.     (See  above,  on  10,  48.  11,  18.) 

9.  And  the  same  man  had  fom^  daughters,  virgms, 
which  did  prophesy. 

With  respect  to  Philip's  family,  an  interesting  fact  is 
stated,  namely,  that  his  four  unmarried  daughters,  no  doubt 
still  residing  with  him,  were  inspired,  literally,  prophesying^ 
not  as  public  teachers,  which  would  be  wholly  inconsistent 
with  Paul's  principle,  as  laid  doAvm  both  before  and  after  these 
occurrences  (l  Cor.  14,  34.  35.  iTim.  2, 12),  but  in  private, 
perhaps  actually  prophesying  in  the  strict  sense  at  the  time  ot 
Paul's  arrival,  i.  e.  predicting  what  was  to  befall  him,  like  the 
Tyrian  disciples  (see  above,  on  v.  4.)  This  Avould  account  for 
the  mention  of  tlie  circumstance,  without  assuming,  as  some 
Romish  writers  do,  that  Phili|)'s  daughters  were  the  first  nuns 
of  the  Christian  churcli.     Tlieir  virginity  is  probably  referred 


2G1  ACTS   21,  9.  10. 

to,  only  as  a  reason  for  tlicir  bcini:  still  at  homo,  and  not  as  bav- 
ins:: any  ncci'ssury  connect  ion  witli  thi-ir  inspiration.  We  read 
of  jirojilietesscs  under  tiie  old  economy,  not  only  wives  of 
projjhets  (Isai.  8,  :}),  but  themselves  inspired,  from  Miriam 
(Ex.  15,  L>())  and  Ilulihdi  (2  Kintrs  22,  14),  to  Noadiah  (Xch. 
0,  14)  and  Amia  (Luke  2,  :J0.)  Joel's  j>romise  of  extraordi- 
nary sj)i ritual  i^ifts  was  to  servants  of  both  sexes,  and  to  daugh- 
ters as  well  as  sons.  (See  above,  on  2,  17.  18.)  It  is  j)Ossible, 
however,  that  the  present  j)articiple  [prophesy in rf)  was  not 
intended  to  describe  a  constant  but  a  special  momentary  in- 
spiration ])ro  hac  vice,  which  would  make  what  they  predicted 
still  more  striking  and  imi)ressive. 

10.  And  as  we  tarried  (there)  many  days,  there 
came  down  from  Judea  a  certam  prophet,  named 
Agabus. 

We  remaining  (longer),  staying  over,  the  same  verb  as  in 
V.  4.  Many,  literally,  more,  i.  e.  more  than  one,  equivalent 
to  our  modern  use  of  several.  (See  above,  on  13,  31.)  That 
the  prophesying  of  Philip's  daughters  had  respect  to  Paul's 
captivity,  is  rendered  still  more  probable  by  this  verse,  which 
immediately  connects  with  it  another  intimation  of  the  same 
sort  from  a  very  different  quarter.  As  if  he  had  said,  '  these 
pro})hetic  warnings  of  the  four  insi)ired  virgins  were  confirm- 
ed, before  we  left  the  place,  by  a  prophet  from  Judea.'  This 
last  expression  may  denote  Jerusalem  (see  above,  on  11,  1.  29), 
or  that  part  of  Judea  nearest  to  Cesarea,  where  Agabus  may 
have  been  when  he  heard  of  Paul's  arrival.  The  former  is 
more  probable,  as  he  is  said  to  have  come  doicn,  although  this 
might  have  reference  merely  to  the  site  of  Cesarea  on  the  sea- 
coast.  There  seems  to  )>e  no  reason  for  disputing  the  identity 
of  this  man  with  the  proi)het  who  foretold  the  famine,  and 
gave  occasion  to  Paul's  tirst  official  mission  to  Jerusalem.  (See 
above,  on  11,  27-30.)  That  two  contemporary  prophets  of 
Judea  should  have  borne  the  not  very  common  name  of  Aga- 
bus, though  not  incredible  if  well  attested,  is  in  itself  much 
more  improljable  tlum  that  Luke  might  mention  him  a  second 
time  without  referring  to  his  previous  appearance.  (Compare 
the  reference  to  Barnabas  in  4,  20.  9,  27.)  It  does  not  follow 
from  these  two  cases  of  prediction,  that  Agabus  was  a  i)rophet 
only  in  the  strict  sense,  and  not  in  the  wider  and  more  usual 
New  Testament   sense  of  an  inspired  teacher.     K  these  had 


ACTS   21,  10.  11.  265 

been  tlie  only  instances  of  his  foretelling  tilings  to  come,  they 
would  still  have  been  entitled,  from  their  very  nature,  to  a 
more  explicit  record  than  his  ordinary  teachmgs,  although 
equally  inspired. 

1 1 .  And  when  he  was  come  unto  us,  he  took  Paul's 
girdle,  and  bound  his  own  hands  and  feet,  and  said, 
Thus  saith  the  Holy  Ghost,  So  shall  the  Jews  at  Jeru- 
salem bind  the  man  that  owneth  this  girdle,  and  shall 
deliver  (him)  into  the  hands  of  the  Gentiles. 

Corning  to  iis^  i.  e.  to  the  house  of  Philip,  either  as  the' 
place  of  usual  resort  for  Christians,  or  because  Paul  and  his 
company  were  lodged  there.  It  is  probably  though  not  neces- 
sarily implied  that  Agabus  came  to  Cesarea  expressly  for  the 
purpose  of  uttering  this  prediction.  Takinc)^  or  more  exactly, 
taking  xip  (as  in  20,  9  above),  or  taking  away  (as  in  8,  33 
above.)  If  the  former,  the  idea  is  that  Agabus  picked  up 
Paul's  girdle,  which  he  had  laid  aside  while  in  the  house  (see 
above,  on  12,  8.)  If  the  latter,  that  he  took  it  from  his  per- 
son, which  may  then  have  been  a  part  of  the  symbolical  action, 
or  prophecy  by  deed  as  well  as  word,  of  which  we  have  re- 
peated instances  in  the  old  Testament,  and  one  relating  also 
to  a  girdle.  (See  Jer.  13,  1. 10,  and  compare  Isai.  20,  2.  Ezek. 
4,  1.  8.  5, 1.  1  Kings  22,  11,  &c.)  The  girdle  was  made  use 
of,  in  the  case  before  us,  not  because  it  happened  to  be  lying 
near,  or  simply  as  an  article  of  dress,  but  because  it  was  essen- 
tial to  all  active  movement,  and  therefore  a  famihar  metaphor  or 
emblem  of  vigorous  and  energetic  action.  (See  Job  12,  18.  21. 
Ps.  18,  32.  Prov.  31, 17.  Isai.  5,  27.  11,  5.  Luke  12,  35.  Eph. 
6,  14.)  To  bind  him  with  his  ot\ti  girdle,  therefore,  expressed 
far  more  than  to  bind  him  with  the  strongest  cord  or  heaviest 
chain.  His  oion  hands  and  feet  is  the  unequivocal  reading  of 
the  five  oldest  manuscripts  {kaxjov)  and  latest  critics.  The  re- 
ceived text  is  ambiguous  (aurox)  or  avrov)  and  may  be  referred 
either  to  Paul  or  Agabus.  But  although  the  former  reference 
may  seem  to  agree  better  with  the  flict  that  it  was  Paul's  gir- 
dle, not  his  own,  the  other  is  not  only  required  by  the  true 
text,  but  is  in  itself  more  probable,  as  the  acting  or  binding 
Paul  himself  for  such  a  purpose  would  have  been  indeUcate 
and  inconvenient.  T/ms  (literally,  these  things)  saith  the 
llohj  Ghost^  a  formula  equivalent  to  Thus  saith  the  Lord  in 

VOL.  ir. — 12 


266  ACTS  21,  11-13. 

aiioiont  prophecy,  and  clainiiiifj- for  tlie  words  of  Ajyabus  direct 
divine  autliority.  The  orij^innl  order  of  liis  words  is,  TJic  man 
irhose  is  this  (/irdh\  so  shall  bind  in  Jerusalem  the  Jeics,  <tc. 
Thus  (or  .vo),  i.  e.  in  such  a  manner  as  to  jiaralyze  or  cripple 
his  extraordinary  enerijy.  Deliver  is  the  true  sense  of  the 
Greek  verb,  wliich  does  not  necessarily  imply  a  treacherous 

Eroceedinfr,  although  frequently  ai)plied  to  the  betrayal  of  our 
lOrd  by  Judas.  (See  above,  on  M,  13,  and  compare  the  use 
of  the  same  verb  in  G,  14.  7,  42.  8,  3.  12,  4.  14,  26.  15,  26.  40. 
16,  4.)  The  Gentiles^  literally,  nations^  i.  e.  other  nations, 
not  Jews  (see  above,  on  4,27.  7,45.  0,15.  10,45.  11,1.18. 
13,42.  14,2.  15,3.  18,6.)  This  whole  prediction,  with  its 
symbolical  accompaniment,  though  derived  remotely  from  an 
ancient  usage,  takes  its  form  directly  from  our  Saviour's  pro- 
phecy of  Peter's  martyrdom,  recorded  in  John  21,  18.  19. 

1.2.  And  when  we  heard  these  things,  both  we  and 
they  of  that  place  besought  him  not  to  go  up  to  Jeru- 
salem. 

J3oth  ice  (i.  e.  tho  writer  and  the  others  who  came  with 
him)  and  they  of  that  place^  literally,  tJie  local  (Christians), 
i.  e.  those  of  Cesarea.  Besought^  an  expressive  and  significant 
Greek  word,  which  means  in  different  connections,  to  invite, 
entreat,  exhort,  console,  which  last  sense  would  here  be  inai> 
propriate.  (See  above,  on  8, 31.  9,38.  11,23.  13,42.  14,22. 
15,  32.  16,  9.  15.  39.  40.  19,  31.  20,  2.  12.)  This  unanimous 
importunate  request  was  prompted  by  the  concurrent  and  ac- 
cumulating tokens  of  impending  danger.  It  implies,  of  course, 
that  they  w^ere  only  acquainted  with  this  fact,  and  not  with 
the  express  communication  of  the  divine  will,  which  had  been 
made  to  Paul  alone.  (See  above,  on  v.  4,  and  below,  on  v.  13.) 
These  Christians,  therefore,  were  not  guilty  of  dissuading 
Paul  from  obeying  a  divine  command,  but  simply  exercised 
the  right,  wliich  all  possess,  of  judging  for  themselves  or  others 
in  a  doubtful  case. 

13.  Then  Paul  answered,  What  mean  ye  to  weep 
and  to  break  mine  heart  ?  for  I  am  ready  not  to  be 
bound  only,  but  also  to  die  at  Jerusalem  for  the  name 
of  the  Lord  Jesus. 


ACTS  21,  13.  14.  2(57 

Then.,  but,  or  and  (8e.)  Vniat  mean  ye  to  weep.,  literally, 
what  do  ye  weeping  ?  i.  e,  what  is  this  tliat  you  are  doinu^?  or, 
without  interrogation,  see  what  you  are  doing,  or  consider  the 
eifect  of  your  own  conduct,  which  is  simply  to  aggravate  my 
present  sufferings,  without  diminishing  my  danger,  or  affecting 
my  unalterable  resolution.  To  break  (literally,  crushing., 
shivering)  my  hearty  i.  e.  weakening,  as  far  as  in  you  lies,  my 
courage,  and  endeavouring  to  shake  my  resolution,  by  work- 
ing on  my  ot\ti  fears  and  my  sjTnpathy  with  your  distress. 
The  same  verb  (in  its  uncompounded  form)  is  used  by  Aristo- 
phanes and  Xenophon  to  signify  the  moral  weakness  caused 
by  vicious  indulgence.  For  has  reference  to  something  not 
expressed,  e.  g.  '  it  is  in  vain,'  or  '  cease  these  fruitless  efforts 
to  unman  me.'  The  original  order  is,  for  Z,  not  only  to  he 
hound.,  hut  also  to  die.,  at  Jerusalem^  am  ready.,  dbc.  This  last 
phrase  is  in  Greek  still  more  expressive,  and  might  be  ren- 
dered, hold  (myself)  i?i  readiness.  It  is  elsewhere  used  only 
by  Paul  (2  Cor.  12,  14)  and  Peter  (l  Pet.  4,  5.)  For  the  7ia7ne 
of  the  Lord  Jesus,  not  merely  for  his  sake,  or  for  the  honour 
of  being  called  by  his  name,  but  for  all  that  his  name  or  names 
import,  viz.  his  sovereignty,  Messiahship,  and  saving  grace. 
(See  above,  on  5,  41,  9,  16."  15,  26.) 

14.  And  when  he  would  not  be  persuaded,  we 
ceased,  sayhig,  The  will  of  the  Lord  be  done. 

lie  not  hei7ig  pei'suaded,  or  7iot  oheying,  both  which  ideas 
are  suggested  by  the  Greek  verb,  in  accordance  vnt\\  its  usage 
and  its  form,  which  may  be  either  passive  or  middle.  The 
word  may  have  been  employ e(J  here  to  express  the  pregnant 
sense  of  an  obedience  prompted  by  conviction,  as  distinguished 
from  concession  to  mere  force  or  even  to  authority.  Of  this 
sense  we  have  had  already  three  examples  in  a  single  chapter 
(see  above,  on  5,  36.  37.  40),  and  in  the  present  case  it  is  pecu- 
liarly appropriate,  as  conveying  the  distinct  but  perfectly  com- 
patible ideas,  that  Paul  was  not  convinced  by  their  representa- 
tions, and  therefore  did  not  yield  to  their  mistaken  wishes, 
being  fortified  not  merely  by  his  natural  decision,  but  also  by 
his  certain  knowledge  of  the  divine  will  that  he  should  go  up 
to  Jerusalem,  whatever  might  belall  him  there.  Though 
he  does  not  seem  to  have  avowed  this  knowledge  even  now, 
his  friends  appear  to  have  inferred  it  from  his  fixed  determina- 
tion.     We  ceased,  or  more  exactly  acquiesced,  not  merely  held 


208  ACTS    L'l,    14.  15. 

tlu'ir  peace,  but  submitted  to  his  positive  decision,  as  appears 
tVoin  llieir  own  words  liere  recorded.  (For  the  nieaninLj  of 
the  Greek  verb,  see  above,  on  11,  18.)  Tlie  will  of  the 
Lord  he  done  (or  happen,  come  to  ])ass)  is  understood  by  some 
as  a  quotation  or  allusion  to  tlie  third  petition  of  the  Lord's 
Prayer  (.Matt,  (j,  10.  Luke  1 1,  L'),  the  substance  and  indeed 
the  very  terms  of  wliicli  were  no  dou])t  daily  in  tlie  minds  and 
on  tlie  iij)s  of  tlie  lirst  Christians.  Tliese  words  miglit  also  be 
explained  as  an  expression  of  submission  to  the  Lord's  will  in 
allowiuLC  Paul  to  rush,  as  it  were,  blindfold  to  liis  own  destruc- 
tion ;  but  the  natural  impression,  made  perhaps  on  every  read- 
er, is  the  one  already  given,  to  wit,  that  of  acquiescence  in 
Paul's  own  decision,  as  itself  indicative  of  what  the  Lord  would 
have  him  to  do.     (See  above,  on  9,  G,  and  below,  on  22,  10.) 

15.  And  after  those  days  we  took  up  our  carriages, 
and  went  up  to  Jerusalem. 

After  these  days^  i.  e.  at  the  end  of  the  several  (or  many) 
days  mentioned  in  v.  10.  Carriages  is  here  used  in  its  old 
English  sense  of  things  carried,  bearing  the  same  relation  to 
the  verb  carry ^  that  luggaye  does  to  the  verb  lug^  and  baggage 
to  the  verb  hag.  This  use  of  the  noun  occurs  in  Spenser  and 
in  several  other  places  of  the  English  Bible.  (See  Judg.  18,  1. 
1  Sam.  17,  20.  22.  Isai.  10,  28.)  It  w^as  here  gratuitously  intro- 
duced by  the  last  translators,  being  found  in  neither  of  the 
older  versions.  (Wiclif :  icere  made  ready.  T\Tidale  :  inade 
ourselves  ready.  Craumer :  took  tip  our  hurthens.  Geneva  : 
trussed  vj)  our  fardels.  Rheims:  being  prepared^  The  whole 
phrase  answers  to  one  Greek  w^ord,  a  participle,  which  might 
be  more  exactly  rendered,  having  jyacked  away  (our  bag- 
gage) ;  either  in  the  sense  of  stowing  aioay  what  they  did  not 
need  upon  their  journey  to  Jerusalem,  or  in  that  of  packing 
off  (or  foricarding)  all  their  effects.  The  latter  explanation 
presupposes  that  the  particle  (cltto),  with  which  the  verb  is  here 
compounded,  gives  it  the  sense  of  packing  up  and  sending  off, 
the  nearest  a])proach  to  which  in  classical  usage  is  the  sense 
of  clearing  dishes  from  a  table,  which  is  found  in  Suidas.  To 
the  first  sense  above  given  it  has  been  objected  that  if  they 
wished  to  stow  away  superfluous  incumbrances,  they  would 
liave  done  so  at  Ptolemais,  where  their  sea-voyage  ended  (see 
above,  on  v.  V.)  But  the  jjlan  may  have  been  formed  after 
leaving  that  place;  or,  which  is  still  more  probable,  Paul  may 


ACTS  21,  15.  16.  269 

have  expected  to  return  very  soon  to  Cesarea  on  his  way  to 
Rome  (see  above,  on  10,  21.)  He  would  sail  in  that  case,'not 
from  Ptolemais  but  from  Cesarea,  as  he  actually  did,  but  not 
till  after  a  delay  and  imprisonment  of  more  than  two  years. 
(See  below,  on  24,27.  27,1.)  All  these  constructions  have 
respect  to  the  received  text  (aTroo-Kcvao-a^evot),  for  which  the 
latest  editors,  on  the  authority  of  several  of  the  oldest  manu- 
scripts, have  substituted  another  compound  form  of  the  same 
verb  (eTTio-Kemcra/xevo/),  more  common  in  the  classics,  where  it 
means  to  lit,  prepare,  or  furnish  (as  a  meal,  a  horse,  a  ship, 
etc.),  in  which  sense  Tyndale,  and  the  Rhemish  version  under- 
stand it  here,  while  the  modern  writers  take  it  in  the  more 
specific  sense  of  packing  up,  and  so  preparing  for  a  journey. 
Went  11})^  literally,  go  up^  in  the  present  tense,  a  graphic  form 
of  narrative,  much  used  not  only  by  ancient,  but  by  modern, 
and  especially  by  French  historians. 

16.  There  went  with  us  also  (certain)  of  the  disci- 
ples of  Cesarea,  and  brought  with  them  one  jNInason 
of  Cyprus,  an  old  disciple,  with  whom  we  should  lodge. 

And  (8e)  at  the  beginning  of  the  sentence  is  omitted  in  the 
English  version,  or  perhaps  merged  in  the  aho^  which  how- 
ever corresponds  to  a  distinct  Greek  particle  (Kat.)  Disciples^ 
i.  e.  Christians,  members  of  the  church  there.  Of  (or  from) 
Cesarea^  which  may  either  mean  belonging  to  it  (as  in  10,  23. 
12,  1.  15,  5.  19,  13),  or  denote  more  strictly  motion  from  it 
(as  m  vs.  1.  7.  10  above.)  Went  (or  came)  icith  ics^  means  of 
course  to  Jerusalem,  there  being  nothing  to  restrict  or  qualify 
the  language,  as  in  v.  5,  and  in  15,  3.  20,  38.  The  construc- 
tion in  the  last  clause  is  unusual  and  ambiguous,  so  as  to  leave 
the  meaning  doubtful  upon  one  point.  This  is  the  question, 
whether  the  disciples  brought  Paul  to  Mnason  in  Jerusalem, 
or  Mnason  to  Paul  in  Cesarea.  In  the  one  case  the  construc- 
tion is,  '  bringing  (us  to  one)  with  whom  we  might  be  lodged ' 
— in  the  other,  'bringing  (one)  with  whom  we  might  be 
lodged,'  tfec.  The  English  version  changes  the  order  of  the 
sentence,  and  inserts  "with  them,"  which  is  not  in  the  ori- 
ginal. The  first  construction  is  now  commonly  preferred,  and 
is  certainly  favoured  by  the  fact  that  the  disciples  went  with 
Paid  to  Jerusalem,  whereas  they  might  have  brought  Mnason 
to  him  without  leaving  Cesarea.  There  is  less  force  in  the 
argument  that  the  other  construction  supposes  Mnason  to  have 


ACTS  lM,  10-lR. 


boon  in  Cosaroa,  tliouij^h  liis  liomo  was  in  Jonisaloin,  a  circum- 
staneo  Ijv  no  moans  strani:^^'  "'i  J^i'.V  sujjposition,  bnt  cs|)ooially 
as  .Mnason  was  a  Cyprian,  and  may  have  been  retnrniniz;  now 
I'rom  Cyprus.  It  is  not  even  necessary  to  assume  that  he  Avas 
livini;  in  Jernsalom,  since  multitudes,  like  Paul  himself,  were 
on  tlioir  way  to  IVntocost  (see  above,  on  20,  10),  and  Mnason 
may  have  sim])ly  invito*]  them  to  share  his  lodij^inf:^s.  Whether 
ho  was  an  old  acquaintanee  or  even  a  convert  of  Paul's  during 
liis  visit  to  Cyi)rus  (see  above,  on  13,  4-12),  we  liave  no  means 
of  determining.  Old  does  not  here  mean  personally  aged, 
though  lie  must  have  been  so,  but  ancient,  old  as  a  disciple  or 
a  Christian.  The  Greek  adjective,  and  the  noun  from  Avhich 
it  is  derived,  are  both  a])])lied  in  this  book  to  the  beginning 
of  the  Gospel  or  the  Christian  dispensation  (see  above,  on  11, 
15.  15,  7.)  There  is  therefore  no  absurdity  in  the  conjecture 
that  this  man  was  a  disciple  of  our  Lord  himself,  or  at  least  a 
convert  on  the  day  of  Pentecost,  and  possibly  one  of  the 
"  Cyprians,"  by  whom  the  Gospel  was  first  preached  in  An- 
tioch  (see  above,  on  11,  19.  20.)  It  is  worthy  of  remark  how 
many  points  of  contact  are  presented  in  this  book  between  the 
apostolical  history  and  the  isle  of  Cyprus. 

17.  And  when  we  were  come  to  Jerusalem,  the 
brethren  received  us  gladly. 

TFe  being  conie^  or  having  got  there  (see  above,  on  9,  3. 
13,  5.  19,  21.  20,  16,  and  comi)are  the  compound  form  in  5,  21. 
22.25.  9,20.39.  10,32.33.  13,14.  14,27.15,4.  17,10.  18,27. 
20,  18.)  7Vie  brethren^  not  their  personal  friends  merely  ;  nor 
the  whole  church  as  an  organized  body ;  nor  its  elders,  whom 
they  seem  to  have  met  for  the  lirst  time  on  the  next  day ;  but 
such  individual  believers  as  they  met  with  on  the  day  of  their 
arrival.  Received  xis  gladhj^  the  same  adverb  that  is  used 
above  in  2,  41.  Us^  as  well  as  Paul  himself,  and  that  not  only 
upon  his  account,  but  as  the  representatives  of  Gentile  Chris- 
tendom or  Christianity.     (See  above,  on  20,  4.) 

18.  And  the  (day)  follomng  Paul  went  in  with  us 
unto  James ;  and  all  the  elders  were  present. 

The  day  foUoiring^  or  coming  on,  ensuing  (sec  above,  on 
7,  26.  16,  11.  20, 15),  supposed  by  some  to  be  the  day  of  Pen- 
tecost.     WetU  in  with  us^  i.  e.  introduced  us,  showing  plainly, 


ACTS  21,  18.  19.  271 

that  his  travelling  companions  had  a  part  to  play  in  this  trans- 
action, as  the  circumstance  that  they  were  with  him  (or  rather 
he  with  them)  would  be  otherwise  unworthy  of  repeated  men- 
tion. There  is  not  the  slightest  ground  for  doubting  the  iden- 
tity of  this  James  with  the  one  already  named  in  12, 17.  15, 
13,  as  president  at  Jerusalem.  It  is  far  less  certain,  although 
on  the  whole  most  probable,  that  this  was  James  the  Less 
(Mark  15,  40),  so  called  to  distinguish  James  the  Son  of  Al- 
pheus  from  James  the  Son  of  Zebedee,  whose  death  is  record- 
ed in  this  book  (see  above,  on  12,  2.)  The  anomalous  condi- 
tion of  the  church  until  the  downfall  of  Jerusalem,  sufficiently 
apparent  from  this  very  chapter,  required  the  constant  pres- 
ence of  an  Apostle,  while  the  others  were  engaged  perhaps  on 
distant  missions.  This  responsible  and  arduous  commission, 
which  was  far  more  than  the  pastoral  care  of  any  single  church, 
however  eminent  or  important,  would  not  have  been  assigned 
to  one  of  less  than  Apostolic  rank,  and  is  therefore  a  sufficient 
proof  t'hat  James  was  an  Apostle. 

19.  And  when  he  had  saluted  them,  he  declared 
particularly  what  things  God  had  wrought  among  the 
Gentiles  by  his  ministry. 

Saluted  (greeted)  them,  in  words  of  kindness  and  respect, 
which  is  far  more  probable,  in  this  connection,  than  the  idea, 
entertained  by  some,  that  he  embraced  or  even  kissed  them. 
(See  above,  on  vs.  6.  7,  and  compare  18,  22.  20,  1.)  Declared, 
expounded,  set  forth  in  detail,  the  same  verb  that  is  used 
above,  in  10,  8.  15,  12. 14,  and  there  explained.  Particularly 
is  in  Greek  hy  each  (or  every)  one,  or  giving  to  the  particle  its 
usual  distributive  force,  every  {thing)  one  hy  07ie.  This  strong 
expression  shows  that  Paul's  report  of  his  missionary  labours 
was  by  no  means  a  mere  vague  or  general  account,  but  an 
exact  and  circumstantial  statement.  (See  above,  on  14,  27.  15, 
12.)  The  original  construction  is,  each  one  of  the  things  which 
God  did  in  the  nations,  or  among  the  Gentiles  (see  above,  on 
V.  11.)  Here,  as  elsewhere,  the  efficient  agency  is  ascribed  to 
God,  that  of  Paul  being  only  instrumental.  By  (or  through, 
by  means  of)  his  ministry,  i.  e.  his  labours  as  an  Apostle,  both 
in  the  strict  sense  of  a  witness  and  an  organizer,  and  in  the 
wide  one  of  a  missionary  and  itinerant  preacher.  (See  above, 
on  1,  7.  25.  6,  4.  14,  4.  14.  20,  24.) 


2V2  ACTS   21,  20. 

20.  And  wlion  tli(\v  licard  (it),  they  f^dorificd  the 
Lord,  and  said  unto  liiiii,  'J'hou  sccst,  Ijiothcr,  liow 
many  thousands  of  Jews  there  are  whieh  believe ;  and 
they  are  all  zealous  of  the  law  — 

77/ry,  i.  V.  Jaiiu's  and  tlic  KMcrs,  .nil  of  wliom  wero  present, 
as  we  learn  from  the  i^reetMlinij^  verse.  Jlearlncf  (or  luiruHj 
heard)  Paul's  rei)ort,  confirmed  by  the  j>resence  of  Gentile 
converts  from  the  principal  churches  founded  by  him.  Glori- 
fied'the  Lord^  or  6'or/,  whicli  is  the  reading  of  the  oldest 
manuscripts  and  latest  critics.  The  effect  is  the  same  with 
that  ascribed  to  previous  disclosures  of  God's  favour  towards 
the  Gentiles,  and  in  one  case  to  the  Gentile  converts  them- 
selves. (See  above,  on  11,  18.  13,  48.)  The  Greek  verb  is  ap- 
propriate only  to  some  signal  exhibition  and  exercise  of  the 
divine  perfections,  as  for  instance  to  a  miracle  (see  above,  on 
3,  13.  4,  21,  and  here  to  an  extension  of  God's  mercy^  which 
the  Jews  no  doubt  considered  equally  miraculous.)  Glorified^ 
not  only  in  their  hearts,  but  with  their  lips,  confessing  it  to  be 
in  truth  the  work  of  God.  A^id  said,  or  said  too  (tc),  i.  e. 
besides  glorifying  God,  they  also  said  to  Paul  what  follows. 
The  indefinite  and  plural  form  here  used  is  worthy  of  atten- 
tion, as  James  is  often  incorrectly  mentioned  as  the  sole  au- 
thor of  the  statement  and  advice  here  given  ;  whereas  it  is  not 
even  said  that  he  concurred  in  it,  although  most  probably  he 
did,  and  even  acted  as  the  spokesman  of  the  Presbytery.  It 
can  hardly  be  unmeaning  or  fortuitous,  however,  that  the 
narrative  so  carefully  ascribes  what  is  here  said,  not  to  an  in- 
dividual, not  even  to  a  sole  Apostle,  but  to  the  whole  assem- 
bly, in  which  he  presided,  and  with  which  he  acted  jointly. 
(See  above,  on  15,  2.  4.  6.  22.  23.  16,  4.)  77wu  seest,  be'holdek 
as  a  spectacle,  the  verb  employed  in  3,  IG.  4,  13.  7,  56.  8,  13. 
9,  7.  10,  11.  17,  16.  22.  10,  26.  20,  38,  in  all  or  nearly  all  which 
cases  it  expresses  more  than  simple  vision,  and  implies  some- 
thing strange  and  striking  in  the  object.  It  cannot  here  refer 
to  what  he  saw  before  him,  which  was  only  an  assembly  of  the 
elders  (see  above,  on  v.  18,  and  below,  on  v.  22),  but  must 
rather  denote  what  he  had  already  seen  and  learned  from  his 
experience,  the  present  tense  imparting  force  and  point  to  the 
expression,  as  in  v.  15  and  elsewhere.  Brother,  an  expression 
both  of  personal  affection  and  official  recognition,  the  highest 
title  given  in  the  primitive  church,  even  "to  Apostles.  It  is 
here  imj^ortant,  as  evincing  the  unhesitating  recognition  of 


ACTS  21,  20.  273 

Paul's  claims  as  the  Apostle  of  the  Gentiles,  even. by  the 
mother-church  and  Jewish  Christians  of  Jerusalem.  How 
many  myriads  (or  te7is  of  tJioi(sa)uls)  is  not  a  mathematical 
but  an  indefinite  and  popular  expression,  meaning  what  great 
numbers,  or  (at  most)  vast  multitudes,  without  defining  their 
extent  or  sum.  This  is  the  primary  sense  of  the  original  ex- 
pression in  the  classics,  where  the  definite  idea  often  thousand 
is  entirely  posterior  to  Homer.  It  is  also  a  favourite  hyi)er- 
bole  of  Paul  himself,  who  writes  to  the  Corinthians  of  their 
having  had  ten  thousand  teachers,  and  of  his  littering  ten 
thousand  words  in  an  unknown  tongue  (1  Cor.  4,  15.  14,  19), 
in  both  which  cases  he  can  only  mean  what  we  mean  when  we 
say  "  mnumerable,"  numberless,"  or  "  endless,"  not  to  define 
or  specify  a  number,  but  to  convey  the  vague  idea  of  a  multi- 
tude, which  is  itself  a  relative  expression,  meaning  more  or 
less  according  to  the  context  or  the  circumstances  m  which 
we  employ  it.  These  considerations  are  sufiicient  to  remove 
the  necessity  of  carefully  inquiring  where  these  myriads  of 
Christian  Jews  were  to  be  found,  or  what  became  of  them  at 
terwards,  or  how  this  statement  can  be  reconciled  with  Ori- 
gen's,  that  all  the  JeT\^sh  converts  in  the  world  would  not 
amount  to  the  apocalyptic  number  of  a  hundred  and  forty-four 
thousand  (Rev.  7,  4.  14,  1.)  It  is  not  the  statistics  of  the 
Jewish  Church  that  we  have  now  before  us,  but  a  strong  yet 
natural  expression  of  the  fact  that  they  were  very  numerous, 
a  fact  which  is  altogether  credible,  especially  if  we  remember, 
that  many  of  these  Jewish  converts  afterwards  apostatized  or 
separated  from  the  church  as  Ebionites  or  Judaizing  heretics. 
This  may  also  throw  light  on  the  character  here  given  of  them, 
although  strictly  applicable  and  explicitly  applied  to  those 
Jews  who  had  really  believed  or  been  converted.  But  that 
this  conversion  was  not  always  real,  we  may  learn  from  the 
use  of  the  same  word  in  reference  to  Simon  Magus  (see  above, 
on  8,  13.)  And  all^  as  a  body  or  a  class,  no  doubt  with  indi- 
vidual exceptions.  Zealous^  literally,  zealots^  the  name  given 
by  Josephus  to  the  ultra  or  fanatical  anti-Roman  party,  Avliose 
excesses  finally  occasioned  the  destruction  of  the  Jewish  state 
and  of  the  temple  at  Jerusalem.  It  is  here,  no  doubt,  api)]ied 
to  Christian  or  converted  Jews ;  but  such  in  every  age,  have 
often  brought  into  the  Church  the  spirit  of  their  old  profes- 
sion, and  the  Christian  zealots,  here  described,  may  have  par- 
taken largely  of  the  violent  fanaticism,  which  Avas  already 
teeming  and  fermenting  in  the  bosoms  of  their  unconverted 

VOL.  II, — 12* 


274  ACTS  21,  20.  21. 

brethren.  Tlie  verb  stands  in  Greek  at  the  end  of  tlie  sen- 
tence, and  is  not  the  onHnary  verb  of  existence  (^/rr),  bnt  tliat 
more  enipliatic  form,  witli  wliich  we  liave  already  met  repeat- 
edly, and  which  in  this  connection,  as  in  others,  seems  intended 
to  suir^est  the  idea  of  continuance,  and  might  almost  be  ren- 
dered .s7///  i(re  (or  conttnut)  zmlots  of  the  law^  as  they  were 
perhaj)S  before  conversion.  (See  above,  on  5,  4.  8,  IG.  10,3, 
and  compare  2,  3.  3,  2.  G.  4,  34.  37.  7,  55.  10,  12.  14,  8.  IG, 
20.37.   17,24.27.29.   19,30.40.) 


21.  And  they  are  informed  of  thee,  that  thou  teach- 
est  all  the  Jews  which  are  among  the  Gentiles  to  forsake 
jVIoses,  saying  that  they  ought  not  to  circumcise  (their) 
children,  neither  to  walk  after  the  customs. 

Are  (or  have  heeri)  wfortned  is  a  correct  though  not  an 
adequate  translation  of  the  Greek  verb,  which  properly  de- 
notes oral  elementary  instruction  (see  above,  on  18,  25,  and 
compare  Luke  1,  4.  Kom.  2,  18.  1  Cor.  14,  19.  Gal.  0,  0),  and 
is  here  descriptive,  not  of  mere  report  or  rumour,  but  of  care- 
ful inculcation  on  the  part  of  Paul's  opponents.  The  Chris- 
tian zealots  of  Jerusalem,  or  of  the  Holy  Land,  had  been  not 
simjily  told  V)ut  tai([/Jit  l)y  his  calumniators  what  here  follows. 
Ofthee.noi  by  thee' (as  in  2,  24.  4,  11.  10,  33.  38.  41.  42.  12,  5. 
15,  4.  10,  4.  14.  17,  13),  but  about,  concerning  thee  (as  in  1,  1. 
31.  5,24.  7,52.  8,34.  9,13.  11,22.  13,29.  15,0.  17,32.  18, 
15.  25.)  Amonr/,  not  the  particle  so  rendered  in  v.  19,  but  a 
stronger  one  Avhich  might  be  rendered  through,  throughout 
(as  in  8,  1.  9,  31.  42.  10,  37),  im[>lying  an  extensive  dispersion 
among  various  nations.  These  were  the  Jews  of  the  JJiaspo- 
ra,  so  called  in  the  original  (tliough  not  in  the  ti-anslation)  of 
John  7,  35.  James  1,  1.  1  Pet.  1,  1.  To  forsake  3/oses,  or 
more  emphatically  and  at  the  same  time  more  exactly,  apos- 
tasy  from  Moses.  (Compare  the  verbal  root  or  theme,  as 
used  above,  in  5,  37.  38.  12,10.  15,38.  19,9.)  Saying  that 
they  ought  not  (or  more  simply  and  exactly,  telling  them  not) 
to  circumcise  tlieir  children,  nor  to  walk  after  (i.  e.  live  accord- 
ing to)  the  customs  (institutes,  or  institutions)  of  the  ceremo- 
nial law  or  old  economy.  (See  above,  on  0,  14.  15,  1.  10,  21.) 
This  account  of  Paul's  teaching  with  respect  to  the  Mosaic 
rites  was  true  only  in  the  sense  of  his  denying  their  necessity 
to  personal  salvation,  but  not  in  that  of  representing  tliem  as 


ACTS  21,  21-23.  275 

worthless  or  unlawful  while  the  temple  was  still  standing.  (See 
above,  on  2,  46.  16,  3.  18,  18.) 

22.  What  is  it  therefore?  the  multitude  must 
needs  come  together :  for  they  will  hear  that  thou  art 
come. 

What  is  (it)  therefore  might  be  understood  to  mean,  what 
is  the  truth  as  to  the  subject  of  these  accusations?  What  is 
really  your  theory  and  practice  in  relation  to  the  law  ?  But 
as  they  do  not  ^rait  for  or  require  an  answer,  it  is  better  to 
explain  the  words,  with  most  interpreters,  as  meaning,  ichat 
then  is  [to  be  done)  f  how  shall  this  false  impression  be  re- 
moved ?  The  very  question,  thus  explained,  implies  that  the 
Presbytery,  as  a  body,  did  not  credit  the  malicious  accusation. 
They  speak  throughout  of  Paul's  accusers,  and  of  those  whom 
tbey  had  prejudiced  against  him,  as  a  class  entirely  distinct 
from  themselves.  The  multitude  should  rather  be  a  multitude^ 
the  article  not  being  used,  and  cannot  therefore  mean  the 
church  or  body  of  believers  as  a  corporate  or  organized  society, 
but  rather  a  promiscuous  assemblage,  or  an  accidental  con- 
course, of  such  zealots  as  had  first  been  described  (in  the  pre- 
ceding verse),  of  whom  great  numbers  were  assembled  in  Je- 
rusalem to  keep  the  feast  (see  above,  on  2,  1.)  Must  needs 
(or  by  all  nieans^  i.  e.  unavoidably)  come  together^  not  in 
orderly  assemblies  to  discuss  the  question,  but  in  crowds  or 
mobs  to  gratify  their  curiosity.  The  latest  critics  have  ex- 
})unged  the  words,  the  multitude  must  come  together^  but  re- 
tain the  adverb  (Travrws)  and  connect  it  with  the  last  clause, 
by  all  means  (or  inevitably)  they  will  hear  that  thou  art  come. 
As  the  oldest  manuscripts  and  versions  are  divided  between 
these  two  readings,  it  is  safer  to  retain  the  words  in  question, 
the  omission  of  which  it  is  at  least  as  easy  to  explain  as  theu' 
insertion.  Even  the  shorter  reading,  but  still  more  the  longer, 
gives  us  a  clear  glimpse  of  the  interest  with  which  Paul  and 
his  movements  were  regarded,  both  by  friends  and  foes. 

23.  Do  therefore  this  that  we  say  to  thee.  We 
have  four  men  which  have  a  vow  on  them  — 

The  original  order  is,  this  therefore  do.  Therefore^  be- 
cause there  are  so  many  zealots  prepossessed  against  thee,  and 
because  they  will  unquestionably  come  together,  when  they 


276  ACTS  21,  28.  2t. 

hoar  ot'tliy  arrival.  Wt  ,sv/y  fo  t/i<f\  not  I  Jmncx^  but  wc  the 
assembled  elders  of  the  re])resentative  or  mother-church  (see 
above,  on  15,2.0.)  He  /?^^?v,  literally,  there  are  to  ?/«,  i.  e. 
among  us  and  belonginj^  to  our  body,  but  also  under  our  con- 
trol, at  our  disjjosal.  They  must  therefore  have  been  Chris- 
tians, and  not  \uicon verted  Jews.  The  number  (four)  may 
have  been  fortuitous,  there  ha])]>enini;  to  be  so  many  just  at 
that  time  in  the  ceremonial  condition  liere  describecl.  Or  the 
elders  may  have  chosen  four  out  of  a  greater  number,  as  suf- 
ficient for  the  purpose,  and  yet  not  so  many  as  to  give  un- 
necessary troul)le.  A  single  subject  would  not  have  attracted 
public  notice,  while  a  dozen  might  have  ]>roved  unmanageal)le 
or  produced  confusion.  Jlarirtrf  a  voxo  upon  thern^  no  doubt 
that  of  Xazarites,  provided  for  in  Numbers  6,  1-21,  and  ex- 
plained abo^'e,  on  18,  18.  This  was  not,  however,  as  in  that 
case,  an  informal  private  vow,  externally  conformed  to  legal 
usage,  but  a  regular  and  normal  case  of  ceremonial  observance, 
as  no  other  would  have  answered  the  proj^osed  end  of  evincing 
Paul's  respect  for  the  Mosaic  institutions. 

24.  Them  take,  and  purify  thyself  ^vith  them,  and 
be  at  charges  with  them,  that  they  may  shave  (their) 
heads,  and  all  may  know  that  those  things,  ^^'hereof 
they  were  informed  concerning  thee,  are  nothing,  but 
(that)  thou  thyself  also  walkest  orderly,  and  keepest 
the  law. 

Them  taJce,  literally,  these  (me?i)  takiiig^  i.  e.  to  thyself, 
into  thy  company.  The  Greek  verb  is  the  same  with  that 
employed  above,  in  15,  39.  16,  33,  in  both  which  cases,  as  in 
this,  it  denotes  not  momentary  contact  but  prolonged  associa- 
tion. Purifii  thyself^  or  rather,  as  the  Greek  verb  is  a  passive 
form,  be  purified  (by  others,  i.  e.  by  the  priests),  submitting  to 
the  necessary  ceremonial  rites.  This  is  usually  understood  to 
mean,  become  a  Nazarite  like  them,  assuming  the  same  obli- 
gation, and  undergoing  or  performing  all  that  they  do.  This 
agrees  well  with  the  general  usage  of  the  Greek  word,  and 
with  its  special  application  in  the  Septuagint  version  of  Num- 
bers 6,  3,  to  the  Nazarite  abstinence  or  separation.  But  as 
this  hypothesis  creates  some  difficulty  in  explaining  the  details 
that  follow,  some  understand  the  verb  as  signifying,  not  the 
Nazaritic  vow  itself,  but  those  preliminary  rites  of  purification 


ACTS   21,   24.  25.  277 

which  preceded  every  solemn  act  of  ceremonial  Avorsliip,  as 
required  by  the  law  (see  Ex.  19, 10. 14)  and  still  practised  in 
the  time  of  Christ  (see  John  11,  55.)  The  exhortation,  tlius 
explained,  is  not  that  he  should  make  himself  a  Nazarite,  but 
merely  that  he  sliould  perform  such  preparatory  rites  as  would 
enable  him  to  take  part  with  these  Nazarites  in  the  conclusion 
of  their  solemn  service.  Be  at  charges  icith  them,  literally, 
S2yend  {inoney)  on  them,  i.  e.  pay  the  expenses  of  their  offer- 
ings and  other  ceremonial  forms  attending  the  conclusion  of 
their  vow.  (Compare  the  use  of  the  same  Greek  verb  in 
Mark  5,  26.  Luke  15,  14.  2  Cor.  12,  15,  and  especially  in 
James  4,  3,  Avhere  the  construction  is  the  same,  though  not 
the  preposition.)  That  they  may  shave  their  heads  (literally, 
the  head),  one  of  the  chief  external  badges  of  the  Xazaritic 
vow  being  long  hair  (Xum.  6,  5),  and  its  pubhc  cutting  off  or 
shaving  the  appointed  sign  of  its  completion  (Xum."  6,  18.) 
Nothing  is  said  of  Paul's  own  hair,  which  no  doubt  was  short 
already  (see  1  Cor.  11,  14),  but  only  of  his  paying  what  was 
necessary  to  enable  the  four  Xazarites  to  cut  theirs  likewise. 
That  such  participation  in  the  vows  of  others  by  advancing 
money,  was  a  practice  not  unknown  in  that  age,  we  may  learn 
from  the  statement  of  Josephus,  that  Agrippa  (the  Herod  men- 
tioned in  the  twelfth  chapter  of  the  book  before  us)  on  coming 
to  Jerusalem  from  Rome,  in  this  very  way  enabled  many  Xaz- 
arites  to  shave  their  heads.  His  motive  was  probably  the 
same  here  suggested  by  the  Presbyters  to  Paul,  namely,  to 
vindicate  his  doubtful  claim  to  be  esteemed  a  Jew,  by  publicly 
conforming  to  the  rites  and  ceremonies  of  the  law.  All  may 
hnow  (or  according  to  the  latest  critics,  loill  knoio)  that  of  the 
{thinys)  which  they  have  been  informed  (or  taught)  about  thee, 
there  is  nothing  (i.  e.  there  is  no  truth  in  them  or  foundation 
for  them),  but  that  thou  thyself  also  icalkest  (or  that  thou 
walkest  even  thyself)  keeping  the  law.  The  verb  translated 
walkest  is  a  military  term,  and  means  to  keep  the  ranks  or 
march  in  order,  then  to  walk  by  any  rule,  i.  e.  to  act  or  live 
according  to  it.  It  is  a  iavourite  word  of  Paul's,  occurring 
elsewhere  only  in  his  writings  (see  Rom.  4,  12.  Gal.  5,  25.  0, 
16.  Phil.  3,  16.)  Keeping,  in  the  proper  sense  of  watching, 
then  observing  or  obeying  (see  above,  on  7,  53.  12,  4.  16,  4.) 

25.   As  touching  the   Gentiles  which  behcve,  we 
have  written  (and)  concluded  that  they  observe  no  such 


278  ACTS   21,  25.  26. 

tiling,  save  only  that  tlioy  kco])  tlicniselvos  from  (things) 
oH'oiTcl  to  idols,  and  from  Mood,  and  from  strangled, 
and  from  fornication. 

All  that  tlie  El<k'rs  lia«l  said  thus  far  Avcnt  n])on  the  n\i\}- 
position  that  the  ohar«^es  ai^aiust  Paul  were  false,  and  that  lie 
looked  on  the  eontinued  ohservanee  of  the  ceremonial  services 
as  lawful  in  the  case  of  Jewish  Christians.  But  it  nii<,dit  have 
Rcenied  to  he  their  ]»ur|>ose  to  lay  down  the  same  rule  for  con- 
verted Gentiles,  which  would  have  been  directly  contrary  to 
all  Paul's  ju-inciples  and  j>racticc.  (See  above,  on  16,  3.  18,  18.) 
To  j>reclude  this  false  impression  of  their  ])urpose,  they  ex- 
pressly add,  that  as  to  the  believing  Gentile-'^  (literally,  the 
nations  who  had  believed  or  been  converted),  they  had  noth- 
ing new  to  ask  or  otier,  but  adhered  to  their  own  previous  de- 
cision (that  recorded  in  the  fifteenth  chapter),  that  they  should 
be  only  required  to  abstain  from  what  was  unavoidably  offen- 
sive to  their  Jewish  brethren.  ^Vritten  and  conduded^  liter- 
ally, sent  (by  letter  or  in  writing)  judging  (or  deciding.) 
Observe^  a  different  verb  from  that  at  the  end  of  the  preced- 
ing verse,  but  like  it  originally  meaning  to  watch  or  keep  (as 
in  12,5.  6.  IC,  23),  and  then  to  observe  or  obey  (as  in  15,  5. 
24.)  A^o  such  thing^  i.  e.  nothing  ceremonial  as  a  i)ermanent 
observance  or  as  necessary  to  salvation.  These  words  {that 
theg  observe  no  such  thing  save  only  or  except).,  though  found 
in  several  uncial  manuscri|)ts,  are  wanting  in  the  oldest,  and 
therefore  excluded  by  the  latest  critics,  but  on  insufficient 
grounds.  T/iat  they  keep  (or  guard)  themselves.,  the  middle  or 
reilexive  fjrm  of  the  verb  used  in  the  last  clause  of  v.  24.  The 
specific  i»rohibitions  are  the  same  as  in  15,  29,  except  that  the 
genitive  is  here  exchanged  for  the  accusative  throughout,  and 
the  ])lural  for  the  singular  in  the  tirst  noun,  and  also  in  the 
third  according  to  the  latest  critics. 

2G.  Then  Paid  took  the  men,  and  the  next  day 
pm-ifying  himself  with  them  entered  into  the  temple, 
to  signify  the  accomplishment  of  the  days  of  purifica- 
tion, mitil  that  an  oftering  should  be  offered  for  every 
one  of  them. 

Tlien  is  not  the  continuative  particle  (St)  often  so  trans- 
lated, but  the  adverb  of  time  (rorc)  strictly  meaning  then  or 


ACTS   21,  26.  27.  279 

afterwards,  i.  e.  Avhen  he  had  thus  been  counselled  by  the 
elders.  Took^  literally,  taking  (see  above,  on  v.  24.)  The 
171671,  the  four  who  had  been  previously  mentioned  (see  above, 
on  V.  23.)  Kext^  the  word  employed  in  20,  15  above,  and 
there  explained.  The  temple^  in  the  wide  sense  of  the  sacred 
enclosure  (see  above,  on  2,  46.  3,1.  4,1.  5,20.  19,27.)  To 
signify,  literally  annoimcing,  gi^'ing  notice,  i.  e.  to  the  priests 
on  duty.  The  accomplishment,  fulfilment,  or  completion,  of  the 
days  of  purification,  which  may  either  mean  the  term  of  the 
Kazaritic  vow,  or  the  time  of  the  concludmg  service.  Should 
be  offered,  literally  v:as  offered,  the  form  of  the  Greek  verb 
being  indicative  and  not  subjunctive.  This  has  led  some  to 
understand  the  verse  as  meaning  that  Paul  notified  the  priests 
that  the  term  of  the  vow  was  already  finished,  and  then  wait- 
ed at  the  temple  till  the  necessary  oflerings  were  actually 
made.  The  more  usual  interpretation  is  that  the  notice  was 
prospective,  or  that  Paul  announced  how  soon  the  vow  would 
be  expired,  in  order  that  the  priests  might  make  arrangements 
for  the  sacrifices  when  the  time  for  offering  them  should 
arrive. 

27.  And  when  tlie  seven  days  were  almost  ended, 
the  Jews  which  were  of  Asia,  when  they  saw  him  in 
the  temple,  stirred  up  all  the  people,  and  laid  hands  on 
him  — 

And  when  (literally,  as)  the  seven  days  were  almost  (liter- 
ally, about  to  be)  ended.  It  has  been  much  disputed  what  the 
seveyi  days  were.  Some  suppose  that  the  duration  of  the  Xaz- 
aritic  vow  was  optional,  and  that  in  this  case  it  continued  only 
for  a  week.'  But  although  the  law  prescribes  no  term  ("  the 
seventh  day"  in  Xum.  6,  9,  having  reference  to  an  unexpected 
interruption  and  renewal  of  the  ^ow),  a  Aveek  would  be  too 
short  a  time  to  make  the  growth  of  the  hair  perceptible,  and 
a  month  is  mentioned  as  the  customary  period,  both  by  Jo- 
sephus  and  the  Talmud.  Another  supposition  is,  that  those 
who  undertook  to  pay  for  others  were  allowed  to  keep  a 
shorter  term,  and  that  when  Paul  joined  these  Xazarites,  there 
were  only  seven  days  of  separation  left.  But  as  this  solution 
rests  upon  a  mere  conjecture,  some  understand  the  seven  days 
to  mean  the  first  week  after  Paul's  arrival,  which  is  thouglit 
to  be  at  variance  with  other  chronological  .specifications  (see 
below,  on  24, 11.)    Others  suppose  a  whole  week  to  have  been 


280  ACTS   21,  27. 

o])S(.'rvod  at  Pentecost  as  at  the  Passover;  for  wh'wh  however 
there  is  no  Lr>-()un<l  eitlier  in  tlie  law  or  in  historical  tra<liti«>n. 
Others  still  explain  the  scren  days  as  seven  salthatlis,  or  the 
interval  of* seven  weeks  })etwecn  the  two  threat  festivals  (Lev. 
2M,  15.  10.)  The  (pu'stion,  althoui,^h  diflicult,  is  nnim])ortant, 
and  its  very  (lithciiit y,  far  from  (lisere(litin<z;  the  narrative,  con- 
lirnis  it  hy  this  natural  rcferenee  to  liiets,  with  which  Luke's 
Jewish  readers  must  have  been  familiar,  alth<)U<^h  some  of 
them  to  us  are  necessarily  obscure.  The  essential  ]>oint,  in 
this  case,  is  that  the  time  of  Paul's  ceremonial  conformity  was 
almost  ended,  when  the  following  occurrences  took  place. 
71ie  Jcics  from  Asia^  i.  e.  from  the  western  jjart  of  ^Vsia  Mi- 
nor (see  above,  on  20,  4.  IC.  18),  and  especially  no  doubt  from 
the  Ephesian  district.  The  idea  expressed  in  the  common 
version  (ichich  icere  of  Asia)  is  really  suggested  by  the  prepo- 
sition here  used  (see  above,  on  v.  16.)  Having  seen  (or  beheld) 
hhn^  with  an  implication  of  something  strange  and  unexpected 
in  the  sight.  (See  above,  on  1,11.  8,18,  and  compare  the 
like  use  of  another  verb  in  v.  20,  and  the  places  there  referred 
to.)  The  Jews  of  Ephesus,  among  Paul's  most  malignant  ene- 
mies (see  above,  on  20,  19),  may  not  liave  been  prepared  to 
meet  him  in  the  Holy  City.  Regarding  him  as  an  apostate, 
and  as  such  no  longer  entitled  to  the  })rivileges  of  a  ^{^\\\  they 
were  naturally  mq^ved  with  indignation,  when  they  saw^  him  in 
the  temple,  and  perhaps  engaged  in  ceremonial  duties.  These 
excited  feelings  they  of  course  endeavoured  to  impart  to 
others.  ^Stirred  iip^  literally,  poured  together^  threw  into  con- 
fusion (see  above,  on  2,6.  9,  22.  19,29.32.)  All  the  people, 
more  exactly,  all  the  crowds  the  promiscuous  assemblage  or 
mixed  multitude  which  tilled  Jerusalem  at  such  a  season. 
With  his  usual  exactness  in  the  use  of  such  terms,-  Luke  does 
not  describe  them  as  the  jjeople^  either  in  the  Greek  sense  {rov 
hii^ov)  or  the  Jewish  (rov  Xaov)^  but  as  the  mob  or  rabble 
(toi/  o;(Xoi'),  all  which  terms  are  carefully  distinguished  in  the 
usage  of  this  book.  (Compare  12,22.  17,5.  19,30.33  with 
3,43.  4,1.2.10.  10,2.41.  12,4.11.  13,31.  15,14.  18,10. 
19,  4,  and  with  1,  5.  8,  6.  14,  1.  16,  22.  17,  8.  19,  33.  35.)  Em- 
boldened by  the  presence,  and  perhaps  by  the  applause,  of  the 
assembled  masses,  they  laid  ha?ids  on  Faul^  i.  e.  arrested, 
seized  liim.  (See  above,  on  4,  3.  5,  18.  12,  1.)  This,  though 
not  perceived  to  be  so  at  the  moment,  either  by  himself  or 
others,  eventually  proved  to  be  the  end  of  his  ministry  at 
large,  and  the  commencement  of  his  long  apostleship  hi  bonds. 


ACTS   21,  27.  28.  281 

(See  Phil.  1,7  13.14.  16.    Col.  4,  18.    Philem.  10.  13.    Heb.  10, 
34.  2Tim.  2,  9.) 

28.  Ciyiiig  out,  Men  of  Israel,  help !  this  is  the 
man  that  teacheth  all  (men)  every  where  against  the 
people,  and  the  law,  and  this  place  ;  and  further  brought 
Greeks  also  into  the  temple,  and  hath  polluted  this  holy 
place. 

We  have  here  the  way  in  which  they  acted  on  the  multi- 
tude, to  wit,  by  appealing  to  their  national  and  theocratic  pre- 
possessions. Men  of  Israel  (literally,  Israelites)^  not  merely 
sons  of  Israel  or  Jacob  (compare  Gen.  32,  28),  but  as  such 
members  of  the  ancient  church  or  chosen  people,  in  which  ca^ 
pacity  the  people  are  here  summoned  to  the  rescue.  Help^ 
succour,  a  verb,  which  from  its  very  etymology,  was  specially 
appropriate  in  outcries  like  the  one  before  us,  being  compound- 
ed of  the  two  verbs  crxj  and  run^  and  often  used  by  the  Greek 
poets  in  like  manner.  The  whole  phrase  corresponds  to  a  well- 
kno\\Ti  one  in  Latin  {cives  adeste  !)  It  was  not  therefore  as  a 
mob,  though  truly  such,  but  as  the  house  of  Israel,  that  the 
people  were  now  summoned  to  protect  the  temple.  The  last 
clause  clearly  implies  Paul's  celebrity  or  notoriety  among  his 
unconverted  countrymen.  This  is  the  man^  of  whom  you 
have  all  heard,  and  whom  some  of  us  have  often  seen  in  other 
places.  That  teacheth^  literally,  the  {one)  teaching^  i.  e.  habit- 
ually, constantly.  All  men  every  loJiere^  a  double  hyperbole  or 
exaggeration,  showing  clearly  what  importance  was  attached 
by  such  men  to  the  acts  and  influence  of  the  apostle.  Against 
the  people^  not  the  populace  as  such,  but  the  chosen  or  pecu- 
liar people,  against  whose  privileges  Paul  is  represented  as 
contending.  The  laio^  the  whole  Mosaic  system  under  which 
they  lived,  and  by  which  they  were  segregated  from  the  other 
nations,  l^his  place^  Jerusalem,  the  seat  of  the  theocracy,  and 
more  especially  the  temple,  as  the  heart  and  centre  of  the  cer- 
emonial law.  This  hostile  cry  must  have  painfully  reminded 
Paul  of  that  in  which  he  had  himself  joined  against  Stephen, 
and  in  consequence  of  which  he  was  arraigned  before  the  coun- 
cil. (See  above,  on  G,  12.  14.)  But  the  charge  against  him- 
self was  more  specific  and  exciting  still.  And  further  also  (or 
moreover,  in  addition  to  all  this),  nearly  the  same  exi)ression 
that  is  used  above  in  2,  26,  and  there  explained.     Greeks,  not 


2ftl>  ACTS    'Jl,   28.  20. 

in  the  national  or  local  sense,  but  in  the  wider  one  of  Gen- 
tiles, so  called  from  the  greneral  and  almost  universal  use  of 
the  (jlreek  lani^uaije  among  all  kn(i\vn  nations.  Hence  the 
perpetual  antithesis  of  Jews  and  Greeks  in  the  Now  Testament. 
(See  al/ove,  on  11,20.  14,1.  10,1.3.  17,4.  18,4.17.  19.10. 
17.  20,  21,  and  compare  Paul's  epistles  passim.)  Into  the  tem- 
ple^ or  sacred  enclosure  (see  ahove,  on  v.  20),  and  especially 
the  inner  courts,  from  which  all  foreigners  (or  (Gentiles)  were 
excluded  ujion  pain  of  death,  by  a  stone  wall  and  i)i]lars  with 
inscriptions  waiiiing  against  all  protiine  intrusion.  According 
to  a  speech  which  Josej)hus  ])uts  into  the  mouth  of  Titus,  the 
Jews  were  sulfercil  by  the  Romans  themselves  to  kill  a  Ro- 
man who  was  guilty  of  such  violation.  Polluted^  desecrated, 
reii(lere<l  common,  the  verb  employed  above  in  10,  15.  11,  9, 
and  there  explained.  Holy.,  consecrated,  set  apart,  devoted 
to  divine  use  (see  above,  on  0,  13.)  Considering  the  charac- 
ter and  s])irit  of  the  men  by  whom  this  cry  was  uttered,  we 
might  well  regard  it  as  a  spiteful  iiction,  framed  expressly  to 
excite  the  Jewish  zealots  against  Paul,  but  for  the  candid  and 
imjmrtial  explanation  which  is  given  in  the  next  verse. 

29.  For  they  had  seen  before  with  him  in  the  city 
Trophinius  an  Ephesian,  whom  they  supposed  that  Paul 
had  brought  into  the  temple. 

The  charge  contained  in  the  preceding  verse  was  founded 
on  a  natural  though  inexcusable  mistake  of  those  who  made 
it.  ^een  before.,  i.  e.  before  they  saw  Paul  in  the  temple,  on 
the  occasion  just  referred  to.  Troplibnus.,  one  of  those  who 
sailed  from  Greece  before  Paul  and  awaited  him  in  Troas  (see 
above,  on  20,  4.)  He  and  Tychicus  were  there  described  as 
Asians  (or  of  Asia),  which  is  liere  made  more  specific,  Trophi- 
inus  the  (not  an)  Ephesian^  i.  e.  the  one  previously  mentioned 
in  more  general  terms,  and  also  the  one  well  known,  both  by 
name  and  person,  to  these  Jewish  countrymen.  In  the  city., 
no  doubt  in  the  streets,  beyond  the  temple-area.  They  sup- 
posed^ were  of  opinion,  or  believed,  a  false  impression  which 
might  easily  have  been  corrected,  which  they  consequently 
had  no  right  to  propagate,  but  which  exonerates  them  from 
the  charge  of  sheer  invention  or  malignant  falsehood.  This  is 
not  to  be  explained  away  by  saying  that  they  used  equivocal 
expressions,  so  that  a  mere  inference  or  guess  of  theirs  was 
taken  by  the  people  as  a  positive  assertion  of  a  fact.     This 


ACTS   21,  29.  30.  283 

would  be  a  forced  construction  of  the  words  before  us,  which 
are  wholly  unambiguous,  and  furnish  a  remarkable  example 
of  the  fairness  with  which  every  thing  is  stated  in  the  sacred 
history,  whoever  may  be  honoured  or  dishonoured  by  it,  and 
however  slow  interpreters  may  be  to  own  it. 

30.  And  all  the  city  was  moved,  and  the  people  ran 
together ;  and  they  took  Panl,  and  drew  him  out  of  the 
temple,  and  forthmth  the  doors  were  shut. 

All  the  city^  the  whole  city,  i.  e.  its  entire  population,  a 
hyperbole  so  natural  as  scarcely  to  appear  one.  (See  above,  on 
13,44,  and  compare  Matt.  8,34.  21,10.  Mark  1,  33.  6,33. 
Luke  8, 1.  4.)  Tlie  people  ran  together^  Uterally,  there  icas  (or 
arose)  a  concourse  of  the  people  (see  above,  on  1 9,  40.)  This 
rush  was  no  doubt  to  the  temple,  whence  the  cry  proceeded. 
TJiey  took^  or  rather,  laying  hold  on  Paul^  the  same  verb  that 
is  used  above  in  16,  19.  18,  17,  but  sometimes  not  implying 
violence  (see  above,  on  9,  27.  17,  19),  which  is  here  suggested 
by  the  context.  Dreic^  on  the  contrary,  does  imply  it,  and 
might  be  translated  dragged^  both  here  and  in  the  other  place 
where  it  occurs  (James  2,  6.)  Out  of  the  temple^  in  the  same 
sense  as  before,  i.  e.  the  court  or  enclosure  of  the  temple  (see 
above,  on  vs.  26.  27.  28.)  Forthioith^  immediately,  without 
delay.  Tlie  doors,  or  gates,  of  the  enclosure  before  mentioned, 
either  those  communicatuig  with  the  city,  or  more  probably 
those  separating  one  court  from  the  other,  i.  e.  the  mner  court 
or  court  of  the  Israelites  from  the  outer  court  usually  called 
(but  not  in  Jewish  books)  the  court  of  the  Gentiles.  The 
shutting  of  the  doors  has  been  variously  understood.  Ac- 
cording to  some,  it  was  intended  to  prevent  Paul's  taking 
refuge  at  the  altar,  as  Adonijah  and  Joab  did  (1  Kings  1,  50. 
53.  2,  28.  29),  although  the  law  of  Moses  recognizes  no  right 
of  asylum,  except  in  the  case  of  unpremeditated  homicide  (Ex. 
21, 12-14.)  Others  suppose  that  it  was  meant  to  save  the  sacred 
precincts  from  the  detilement  of  Paul's  blood,  whom  they  were 
now  about  to  put  to  death.  A  third  opinion  is,  that  the  shut- 
ting of  the  doors,  during  the  time  of  ceremonial  service,  was  a 
formal  suspension  of  that  service.  Equally  satisfactory  witli 
any  of  these  explanations,  and  perhaps  more  natural  than 
either,  is  the  simple  supposition,  that  the  Priests  or  Levites 
upon  duty  in  the  temple,  when  they  saw  Paul  violently  dragged 
out,  shut  the  doors,  in  order  to  exclude  both  him  and  his  as- 


284  ACTS  21,  no.  31. 

sailants,  witli  a  view  not  only  to  iheir  own  security,  but  also 
to  j)reservo  the  sanctuary  from  being  made  the  scene  of  a  tu- 
multuous brawl. 

31.  And  as  tlicy  went  about  to  kill  him,  tidings 
came  unto  the  cliict"  captain  of  the  hand,  that  all  Jeru- 
salnn  was  in  an  uproar  — 

Wrfi(  ahout^  in  the  old  P^nirlish  sense  of  souglit,  endeavoured. 
(Compare  John  7,  19.  20.  Kom.  10,  3,  where  the  Greek  verb 
is  translated  in  the  same  way.)  The  literal  translation  is,  t/wy 
seekbifj  to  kill  Ii'nii.  The  su]>ject  of  the  verb  here  is  not  ne- 
cessarily the  same  as  in  vs.  27.  28,  but  more  indefinite,  refer- 
ring not  specifically  to  the  Jews  of  Asia,  but  to  the  nearer 
antecedents  in  v.  30,  i.  e.  the  city  and  the  iKople.  Tid'uKjs^  or 
rather,  a  report^  either  in  the  sense  of  rumour,  or  in  that  of 
official  information,  probably  conveyed  by  the  Roman  sentries, 
on  or  near  the  spot,  to  their  superiors.  Came,  went  up,  as- 
cended, both  in  a  figurative  sense,  from  the  lower  to  the  high- 
er military  ranks,  and  in  a  literal  or  local  sense,  from  the  area 
of  the  temple  to  the  tower  of  Antonia  which  overlooked  it. 
This  fortress  was  an  ancient  one,  but  had  been  several  times 
rebuilt,  and  named  by  Herod  the  Great  in  honour  of  his  friend 
and  protector,  Anthony.  Josephus  represents  it  as  a  lofty 
structure,  at  the  north-west  corner  of  the  temple-area,  with 
which  it  communicated  both  by  stairs  and  by  interior  passages. 
It  was  constantly  occupied  by  a  Roman  garrison,  to  watch  and 
overawe  the  Jews,  especially  in  times  of  more  than  ordinary 
concourse,  as  for  instance  during  the  great  festivals.  This  is 
the  force  here  called  tJic  hand,,  corresj:)onding  to  a  Greek  word 
which  originally  means  a  roll  or  coil  (being,  the  root  of  our 
word  spiral),,  but  in  military  history  a  maniple,  the  third  j)art 
of  a  cohort,  or  two  centuries.  It  is  here  supposed  by  most 
interj)reters  to  signify  the  cohort  itself,  or  a  thousand  men. 
Hence  the  commander  of  the  force  is  called  a  chlllarch,,  or 
leader  of  a  tliousand,  corresponding  to  the  Latin  tribune. 
Both  these  military  terms  are  elsewhere  used  in  the  New  Tes- 
tament to  denote  the  levitical  guard  of  the  temple  and  its 
Jewish  leader.  (See  above,  on  4, 1.  5,  24.  26,  and  compare 
John  18,  3.  12.)  As  the  Jews  at  this  time  were  peculiarly  im- 
patient of  the  Roman  yoke,  and  insurrections  had  been  fre- 
quent (see  below,  on  v.  38,  and  above,  on  5,  36.  37,  and  com- 
pare Mark  15,  7.  Luke  23,  19.  25),  the  garrison  was  no  doubt 


ACTS   21,  31-33.  285 

more  than  usually  yigilaut,  particularly  when  the  population 
was  increased  by  multitudes  of  strangers  in  attendance  on  the 
yearly  feasts  (see  above,  on  2,  5.)  Was  m  cm  uproar^  literally, 
has  been  confounded^  i.  e.  thrown  into  confusion  (see  above, 
on  V.  27.) 

32.  Who  immediately  took  soldiers  and  centmions, 
and  ran  down  unto  them ;  and  when  they  saw  the  chief 
captain  and  the  soldiers,  they  left  beating  of  Paul. 

Talcing  with  him^  or  along  with  him,  the  same  verb  as  in 
vs.  24.  26.  Centurions^  commanders  of  a  hundred  men,  whom 
Mark  calls  by  their  Latin  name  (Mark  15,  39.  44.  45),  but 
Luke  and  Matthew  by  the  corresponding  Greek  one  {hecato7i- 
^arcA^,  Matt.  8,5.8.13.  27,54.  Luke  7,  2.  6.  23,47.)  His 
taking  more  than  one  centurion  implies  that  he  was  folloAved 
by  at  least  two  hundred  men.  Ban  doicn^  Hterally,  from  the 
fort  or  castle  to  the  street  or  the  exterior  enclosure  of  the 
temple,  and  also  in  the  figurative  sense  of  rushing  on,  assailing, 
or  attacking.  Unto  them^  or  more  exactly,  on  them^  i.  e.  on 
the  mob  who  were  attempting  to  kill  Paul.  And  ichen  they 
saw,  or  more  exactly,  but  they  seeing.  Left,  literally,  paused 
or  ceased.  Beating  of  Paul,  i.  e.  beating  Paul,  there  being 
nothing  in  the  Greek  corresponding  to  the  pleonastic  preposi- 
tion. This  instantaneous  eflect  illustrates  the  immense  disi3ro- 
portion  between  mobs  and  armies,  and  at  the  same  time  the 
habitual  submission  even  of  the  zealots  to  their  heathen  mas- 
ters, till  the  national  antipathy,  exasperated  by  religious 
bigotry,  finally  burst  through  all  restraints  and  brought  about 
the  great  catastrophe. 

33.  Then  the  chief  captain  came  near,  and  took 

him,  and  commanded   (him)   to  be  bound  with  two 

chains,  and  demanded  who  he  w^as,  and  what  he  had 

done. 

Then  (totc),  at  that  time,  afterwards,  or  in  the  next  place 
(see  above,  on  v.  26.)  Came  near,  coming  near,  approaching. 
Took  him,  hud  hold  upon,  arrested,  seized  him,  the  same  verb 
that  is  used  above  in  v.  30.  Paul  was  thus  treated  as  the  evi- 
dent occasion  of  the  uproar,  whether  innocent  or  guilty,  which 
could  only  be  decided  by  a  subsequent  investigation.     Li  the 


286  ACTS   21,  33.  34. 

mean  time  tlie  trilmno  w.is  bound  to  keep  the  peace  and  to 
secure  tlie  j)erson  who  had  caused  the  breacli  of  it.  ^Vi(h  two 
chains,  or  two  Hi^atures,  aj)plied  to  tl»e  hands  and  feet  respec- 
tively, as  some  supjiose,  but  more  probably  to  both  arms,  ta>*- 
teninix  the  })risoner  to  a  soldier  on  eacli  side,  a  Roman  method 
of  safe-keej>intr,  Avhich  we  have  already  seen  exemplified  in 
Herod's  imprisonment  of  Peter.  (See  above,  on  12,  G,  where 
the  same  Greek  terms  are  used  as  in  the  ease  before  us.)  I^e- 
mamkd^  asked,  inquired,  not  of  Paul  himself,  but  of  the  peoj»le 
round  l»im.  Who  he  teas,  or  rather,  7rho  he  rnig/U  he^  the 
continfrent  ])article  ])refixed  to  the  Greek  optative  ex}>ressing 
a  high  degree  of  doubt  and  curiosity,  whereas  the  other  ques- 
tion, although  similar  in  English,  is  in  Greek  more  direct  and 
categorical.  What  he  had  done^  literally,  what  he  is  having 
done^  a  combination  foreign  from  our  idiom,  consisting  of  the 
perfect  participle  of  the  verb  to  do  with  the  present  tense  of 
the  verb  to  be.  The  use  of  this  peculiar  form  has  been  ac- 
counted for,  upon  the  ground  of  the  chief  captain's  knowing 
that  he  must  have  done  something.  But  then  the  same  form 
should  have  been  used  in  the  other  case,  for  the  chief  captain 
was  no  less  certain  that  he  must  be  somebody. 

34.  And  some  cried  one  thing,  some  another,  among 
the  multitude ;  and  when  he  could  not  know  the  cer- 
tainty for  the  tumult,  he  commanded  him  to  be  carried 
into  the  castle. 

Nothing  can  be  more  lifelike  or  more  true  to  nature 
than  this  picture,  which  could  scarcely  have  been  drawn  from 
hearsay  or  imagination.  The  highly  idiomatic  form  of  the 
first  clause  (others  cried  some  other  thing)  does  not  admit  ot 
an  exact  translation ;  but  the  meaning  is  correctly  given  in 
our  version.  (For  another  instance  of  the  same  idiom,  see 
above,  on  19,  32.)  Whe7i  he  could  not  (literally,  not  being 
able  to)  know  the  certainty  (the  certain,  sure,  intallible),  i.  e. 
the  true  state  of  the  case.  For  the  tumult,  on  account  of  the 
confusion,  noise,  and  uproar  (see  above,  on  20,  1.)  Carried, 
in  the  wide  sense  of  conveyed,  conducted,  not  in  the  specific 
sense  of  borne  or  lifted,  which  is  mentioned  in  the  next  verse. 
The  castle  is  supposed  by  some  to  mean  the  fortress  of  Anto- 
nia  described  above  (on  v.  31),  by  others  a  fortified  camp 
within  it,  or  the  barracks  (quarters)  which  the  soldiers  occu- 


ACTS  21,  34-36.  287 

jDied.  The  later  classics  sometimes  use  it  to  denote  an  army 
dra^^^l  up  in  a  certain  manner  (compare  Heb.  11,  34),  but 
commonly  to  signify  a  camp  (compare  Heb.  13,  11.  13),  botli 
which  senses  have  been  put  upon  the  word  in  one  place  (Rev. 
20,  9.) 

35.  And  when  he  came  upon  the  stairs,  so  it  was, 
that  he  was  borne  of  the  sokliers  for  the  violence  of  the 
people. 

Carae^  became,  was,  or  began  to  be,  the  same  verb  that  is 
used  above,  in  vs.  1.  5.  14.  17.  30.  The  stairs,  leading  up 
from  the  area  of  the  temple  into  the  castle  of  Antonia,  and 
particularly  mentioned  by  Josephus  in  describing  it.  So  it 
icas,  or  rather,  it  occurred,  chanced,  happened,  implying  that 
what  follows  was  entirely  unintentional  and  unexpected.  (For 
the  use  of  the  verb,  see  above,  on  3, 10.  20,  19.)  Borne,  lift- 
ed, carried,  not  as  an  act  either  of  hostihty  or  kindness,  but 
for  the  violence  (or  from  the  pressure)  of  the  croicd  (which 
followed.)  This  little  circumstance  is  mentioned,  not  to  show 
how  carefully  the  Roman  soldiers  guarded  and  protected 
Paul,  but  simply  as  a  vivid  reminiscence  of  the  scene  by  Luke, 
who  well  remembered  seeing  his  beloved  teacher,  as  the  sol- 
diers led  him  up  the  stairs,  completely  lifted  from  his  feet  by 
the  resistless  pressure  of  the  crowd  behind,  so  that  without 
intending  it,  the  soldiers  carried  him  instead  of  leading  him. 
(See  above,  on  20.  8, 13,  and  for  the  usage  of  the  verb,  on 
3,2.  9,15.   15,10.) 

36.  For  the  multitude  of  the  people  followed  after, 
crying,  Away  with  him. 

Three  of  the  collective  terms,  or  nouns  of  multitude,  which 
Luke  elsewhere  so  carefully  distinguishes,  are  used  succes- 
sively in  this  connection,  each  in  its  proper  and  distinctive 
sense,  although  the  EngUsli  version  has  confounded  two  of 
them.  Having  stated  in  the  foregoing  verse  that  Paul  was 
lifted  from  his  feet  by  the  pressure  of  the  croiccl  {rov  ox^ov), 
Luke  now  adds,  by  way  of  explanation,  that  the  mass  (to  ttXi]- 
^o?)  o^tJie  people  {jov  Aaou),  i.  e.  of  the  Jews,  icas  folloicing, 
the  imperfect  tense  of  the  Greek  verb  denoting  both  continu- 
ous and  simultaneous  action.  While  the  soldiers  were  remov- 
ing Paul,  the  mob  was  following.     (For  the  usage  of  the  two 


288  ACTS   21,  86-38. 

first  nouns  of  iiniUitiulo,  sec  above,  on  vs.  27,  30  ;  for  the  tlnnl, 
on  2,  6.  4,32.  0,2.  14,4.  15,12.30.)  Cri/hi(/,  calling  with  a 
loud  voice,  shouting  (see  above,  on  7,57.00.  14,  14.  10,  17. 
10,28.32.34.)  Aicay  with  hhn^  literally,  ^wXre  him  (away)^ 
the  same  verb  that  was  used  above  in  v.  11,  and  the  same  cry 
tliat  was  uttered  near  the  same  spot,  many  years  before,  by  a 
dehided  and  infuriated  rabble,  tliirstiiig  for  the  blood  of  the 
same  j)erson  whom,  witliin  a  week,  they  liad  welcomed  with 
hosannas,  as  the  true  Messiah.  (Com})are  Luke  19,  38.  23,  18. 
Jolni  12,  12.  13.  10,  15.)  The  verse  before  us  furnishes  an  ex- 
jtlanation  of  what  otherwise  might  seem  strange,  that  although 
Paul  was  now  hi  the  j)Ossessioii  of  the  soldiers,  he  was  never- 
theless closely  pressed  by  his  pursuers,  who  were  following 
hmi  even  up  the  castle  stairs. 

37.  And  as  Paul  was  to  be  led  into  the  castle,  he 
said  unto  the  chief  captain,  May  I  speak  unto  thee  ? 
Who  said,  Canst  thou  speak  Greek  ? 

Being  about  to  he  led  into  the  camp  (or  castle)  Paul  says 
to  the  chiliarch  (or  tribune)^  the  present  tense,  in  this  as  in 
many  other  cases,  rejDresenting  the  whole  scene  as  actually 
passing  (see  above,  on  v.  15.)  3Iay  /,  literally,  if  it  is  per- 
mitted (or  alloicahle)  for  me^  to  say  something  to  thee.  For 
the  use  of  the  conditional  in  asking  questions  {if  it  is^  mean- 
ing, tell  me  if  it  is),  see  above,  on  1,6.  5,  8.  7,  1.  10,  2.  The 
latest  critics  omit  something  (ti)  although  found  m  several  of 
the  oldest  manuscripts,  and  read,  speak  to  thee.  Who  said 
(or  rather,  and  he  said),  Cayist  thou  speak  Greek  (hterally, 
dost  tJiou  know  Greek?)  The  original  for  Greek  is  an  adverb, 
corresponding  to  the  Latin  Graece,  which  is  used  by  Cicero  in 
a  connection  very  similar  to  that  before  us,  w^hen  he  says  of 
those  who  do  not  understand  the  language,  qui  Graece  nesciunt. 
(See  above,  on  14,  11,  and  compare  John  10,  20,  where  three 
such  adverbs  stand  together.) 

38.  Art  not  thou  that  Egyptian,  which  before 
these  days  niadest  an  uproar,  and  leddest  out  into  the 
wilderness  four  thousand  men  that  were  murderers  ? 

Art  not  thou  seems  to  foresee  an  aflinnative  answer,  and 
imply  that  the  commander  still  regarded  Paul  and  the  Egyp- 


ACTS   21,  38.  289 

tian  as  identical ;  whereas  he  must  have  been  convinced  of  his 
mistake  as  soon  as  Paul  beg-an  to  speak.  This  agrees  exactly 
with  the  Greek  phrase,  which  is  hardly  interrogative  at  all, 
and  might  be  rendered,  thou  art  not  then  (or  so  then  thou  art 
not)  the  Egyptian.  He  is  evidently  speaking  of  events  still 
recent,  and  in  which  he  may  have*  been  concerned  himself. 
Before  these  days  is  an  indelinite  expression,  which  determines 
nothing  as  to  the  precise  date,  since  it  may  mean  just  before, 
or  long  before,  according  to  the  context.  3Iadest  an  up- 
roar is  the  verb  translated  turned  upside  doicn  in  17,  5,  and 
trouble  in  Gal.  5,  1 2,  in  both  which  cases,  as  in  this,  it  means 
to  revolutionize,  or  violently  alter  the  existing  state  of  things, 
and  might  be  rendered  here,  icho  made  (i.  e.  tried  to  make)  a 
revolution ;  or  if  this  is  too  strong,  uproar  is  as  much  too 
weak,  and  insurrection  may  be  taken  as  a  mean  between  them. 
Leading  out  into  the  loilderness  the  four  thousand  men  of  the 
assassins.  The  omission  of  the  article  before  the  last  two 
nouns  materially  affects  the  sense,  by  making  the  chief  cap- 
tain seem  to  speak  of  something  known  to  him  but  unknown 
to  his  hearers ;  whereas  the  four  thousand  meJi  of  course 
means  those  four  thousand  men,  of  whom  you  have  so  often 
heard,  or  rather  whom  you  well  remember,  not  as  murderers 
merely,  but  as  the  assassins,  a  defined  and  well  remembered 
body,  once  perhaps  the  terror  of  the  country.  Assassins  is 
in  the  original  a  Greek  inflection  of  the  Latin  word  {Sicarii), 
so  called  from  sica,  a  short  sword  or  dagger,  and  described 
by  Josephus  as  a  kind  of  robbers  who  concealed  short  swords 
beneath  their  garments,  and  infested  Judea  in  the  period 
preceding  the  destruction  of  Jerusalem.  Such  a  band  had 
been  led  by  the  Egyptian  here  referred  to,  who  is  also  men- 
tioned by  Josephus,  but  in  terms  at  once  extravagant  and  in- 
consistent. In  one  place  he  describes  him  as  the  leader  of 
thirty  thousand  men,  of  Avliom  the  most  part  were  destroyed, 
while  in  another  place  he  states  the  number  of  the  latter  at 
four  hundred.  It  is  not  impossible  to  reconcile  these  state- 
ments with  each  other  and  with  that  before  us  by  assuming 
what  is  altogether  probable  and  common  in  such  cases,  that 
the  number  of  his  followers,  small  at  first,  was  vastly  multi- 
pHed  by  popular  delusion  and  fanatical  excitement,  and  event- 
ually thinned  again  as  this  subsided,  or  the  government  began 
to  use  its  strength  agauist  them.  The  four  thousand  may  in 
that  case  be  regarded  as  the  military  force  of  the  Egyptian, 
and  the  thirty  thousand  as  the  aggregate  number  of  his  fol- 

VOL.  II. — 13 


290  ACTS   21,  08-40. 

lowers,  in  tlio  heij^ht  of  liis  success,  wlnle  tlie  four  liundred 
may  liave  been  the  remnant  finally  destroyed  when  that  suc- 
cess was  at  an  end.  Ti)at  he  should  ever  liave  enjoyed  it 
is  the  less  incredible  because  Josephus  calls  him  a  false 
projihet,  which  implies  that  he  Li^ained  inllucnce  not  only  by 
appealing  to  ])()liticnl  dissatisfaction,  but  to  p<jpular  delusions. 
That  the  cases  are  the  same  is  clear  from  the  Ki^yptian  origin 
of  both,  and  from  the  date,  to  wit,  the  j^overnment  of  Felix 
(see  below,  on  2^^,  24.)  It  seems  that  this  Ecryptian  knew  no 
Greek,  which  accounts  for  the  chief  cai)tain's  wonder  when  he 
heard  Paul  speak  it,  not  because  Egyptians  did  not  usually 
do  so,  but  because  he  knew  that  this  one  did  not. 

30.  But  Paul  said,  I  am  a  man  (which  am)  a  Jew 
of  Tarsus,  (a  city)  in  CiUcia,  a  citizen  of  no  mean  city : 
and,  I  beseech  thee,  suffer  me  to  speak  unto  the  people. 

A  Jew  of  Tarsus,  literally,  a  Tarsean  Jew,  the  same  form 
of  expression  as  in  9,  11.  The  translators  having  introduced 
the  name  of  Tarsus,  place  the  following  words  in  apposition 
with  it,  thereby  changing  the  entire  construction.  The  syn- 
tax, although  not  the  collocation,  of  the  second  clause  in  Greek 
is,  a  citizen  of  no  ^nean  city  of  CiUcia,  Tarsus  being  meant 
of  course,  but  not  expressly  named,  though  really  suggested 
by  the  adjective  connected  with  the  word  Jcxo  in  the  tirst 
clause.  Mean,  in  the  original,  is  negative,  and  might  be  ren- 
dered undistinguished.  The  Greek  word  is  said  to  have  been 
once  applied  to  unmarked  cattle  and  uncoined  money.  The 
very  ]»hrase  here  used,  with  its  litotes  or  meiosis,  meaning 
really  illustrious  or  famous,  is  foimd,  with  very  little  difference 
of  form,  in  the  Greek  poets,  one  of  whom  (Euripides)  employs 
it,  just  as  Paul  does,  to  describe  a  city.  Having  thus  asserted 
his  resi)ectability,  he  makes  it  the  ground  of  a  request,  not  for 
his  own  advantage,  but  for  that  of  his  kinsmen  according  to 
the  flesh  (Kom.  9,  3),  his  love  for  whom  could  not  have  been 
more  clearly  proved  than  by  his  asking  to  address  them  at 
such  a  juncture,  when  his  life  had  just  been  rescued  from  their 
fury  by  the  interposition  of  a  Roman  soldier.  To  the  jjcople 
(Aaov),  not  the  multitude  (ttAt^^os),  or  the  rabble  {oy\.ov),  but 
the  chosen  people  as  there  represented. 

40.  And  when  he  had  given  (him)  license,  Paul 
stood  on  the  stairs,  and  beckoned  with  tlie  hand  unto 


ACTS    21,  40;  291 

the  people ;  and  when  there  was  made  a  great  silence, 
he  spake  unto  (them)  in  the  Hebrew  tongue,  saying  — 

Given  license  is  the  same  verb  that  is  rendered  suffer 
in  the  verse  preceding.  Standing  on  the  stairs,  where  he  had 
stopped  when  just  about  to  go  into  the  camp  or  fort  to  which 
they  led  (see  above,  on  vs.  35.  37),  and  where  the  crowd  was 
no  doubt  still  in  contact  Avithhim  (see  above,  on  v.  36.)  There 
is  something  grand  in  the  position  here  assigned  to  the  Apos- 
tle of  the  Gentiles,  in  the  custody  of  Gentiles,  yet  l)y  their 
permission  speaking  to  the  Jews,  not  only  m  the  Holy  City, 
but  in  sight  of  the  temple,  and  on  the  very  verge  of  its  sacred 
enclosure,  which  he  had  just  been  accused  of  wantonly  pro- 
faning. So  far,  he  could  not  have  begun  his  passive  ministry, 
or  rather  his  apostleship  in  bonds,  in  a  more  imposing  or 
auspicious  manner.  Beckoned  (in  modern  English,  motioned, 
gestured,  made  a  sign)  icith  the  handy  an  action  previously 
ascribed  in  this  book  both  to  Paul  and  others  (see  above,  on 
12,  17.  13,  16.  19,  33.)  Much  silence  being,  or  arising,  begin- 
ning, the  same  verb  that  means  coming  in  v.  35.  The  silence 
was  probably  occasioned  by  the  presence  of  the  Roman  offi- 
cers and  soldiers ;  by  the  sight,  if  not  the  hearing,  of  what 
passed  between  the  Tribune  and  his  prisoner ;  by  Paul's  unex- 
pected presentation  of  himself  upon  the  stairs  and  oifer  to  ad- 
dress them ;  but  above  all  by  the  circumstance  recorded  in  the 
last  clause,  that  he  spake  in  Hebrew,  not  because  they  would 
not  have  understood  Greek,  but  because  he  wished  to  rouse 
their  better  feelings,  and  to  prove  himself  an  Israelite  indeed 
by  using  their  own  sacred  language,  or  at  least  the  kindred 
dialect  in  use  among  them.  Some  suppose  an  allusion  to  the 
.  Tribune's  question.  Canst  thou  si^eak  Greek  ?  '  Yes,  but  I 
would  now  speak  Hebrew.' 


CHAPTER  XXII. 

The  passive  ministry  of  Paul,  or  his  Apostleship  in  bonds,  may 
be  divided  into  trials  or  defences  before  various  tribunals,  the 
first  of  which  is  recorded  in  this  chapter,  Avitli  the  subsequent 
occurrences  until  the  second.     He  gams  attention  by  respect- 


202  ACTS  22,   1.  2. 

fully  accost incT  tlicin  in  their  own  lani^uage  (1.2.)  lie  avows 
liimsclt'a  Jew  ])y  birtli  and  education  (3.)  He  describes  his 
persecutint^  zeal  ai^^iinst  tlic  Cliristians  (4.  5.)  He  relates  his 
miraculous  conversion  (G-11.)  He  shows  tliat  even  his  recep- 
tion into  the  new  body  was  l)y  Jewish  ai^ency  (12-lG.)  He 
conies  at  last  to  his  A])ostleship  ainonu^  the  (ientiles,  whicli  he 
represents  as  unsouirht  by  himself  and  force<l  uj)on  him  by  di- 
vine authority  (17-21.)  He  is  interrujited  by  an  outburst  of 
fanatical  excitement  (22.  23.)  He  is  rescued  from  their  fury 
by  the  Komans,  and  from  the  severity  of  the  Uomans  them- 
selves by  avowing  his  citizenship  (24-29.)  He  aj»pears  before 
the  Sanhe(b-im,  to  make  his  second  aj)ology  or  self-defence  (30.) 

1.  Men,  brethren,  and  fathers,  hear  ye  my  defence 
(which  I  make)  now  unto  you. 

To  the  customary  form  of  address,  3Te7i  {and)  brethren^  or 
3Ie7i  (who  are)  brethren  (see  above,  on  1,  16.  2,  29.  37.  13,  26. 
15,  7.  13),  Paul,  like  Stephen,  and  perhaps  in  imitation  of  him 
(see  above,  on  7,  2),  adds  Fathers^  either  as  a  general  expres- 
sion of  respect,  or,  as  most  interpreters  suppose,  with  refer- 
ence to  such  priests  or  elders  as  he  may  have  seen  or  known 
to  be  among  the  multitude  (but  see  below,  on  23,  1.)  Ilear^ 
as  in  other  cases  of  the  same  kind,  seems  to  bespeak  their  pa- 
tience in  the  hearing  of  what  might  oflend  their  ]>rejudices 
(see  above,  on  2,  22.  7,  2.  13,  16.  Is,  13.)  Defence,  in  Greek 
apoloff]),  but  without  any  inijjlication  of  confession  or  ac- 
knowledgment. Thus  the  ancient  Apologies,  or  defences  of 
Christianity,  presented  to  the  heathen  emperors,  involved  no 
admission  of  fault  or  error  in  the  system  thus  defended,  but 
on  the  contrary  were  often  bold  attacks  upon  the  heathen, 
superstitions.  My  now  (i.  e.  my  present,  actual)  defence 
unto  you. 

2.  And  when  they  heard  that  he  spake  m  the  He- 
brew tongue  to  them,  they  kept  the  more  silence ;  and 
he  saith  — 

It  seems  to  be  implied  that  Greek  would  have  been  equally 
intelligible,  even  to  the  native  Jews.  His  not  employing  it 
a})pears  to  have  surprised  as  well  as  pleased  them.  The  He- 
brew dialect  may  either  be  the  ancient  Hebrew,  which  was 
still  the  sacred  and  the  learned  language  of  the  Jews,  or  that 


ACTS   22,  2.  3.  293 

Aramaic  modification  of  it  which  had  nov/  become  their  ver- 
nacular dialect  (see  above,  on.l,  19) ;  more  probably  the  latter, 
as  he  was  not  addressing  the  Sanhedrim  but  the  populace, 
composed  both  of  native  and  foreign  Jews  (see  above,  on  6,  1.) 
His  wisdom  in  adoptmg  this  mode  of  suggesting  his  own  Jew- 
ish origin  and  education  was  approved  by  the  effect  as  here 
recorded.  /Sjxd'e.,  was  calling  to,  addressing  them,  the  same 
verb  as  in  21,  40,  often  used  by  Luke  elsewhere  (see  Luke  6, 
13.  7,32.  13,12.  23,20,  and  compare  Matt.  11,  16.)  The 
more,  i.  e.  even  more  than  at  first,  as  mentioned  at  the  close 
of  the  preceding  chapter.  liept  silence^  literally,  afforded 
quiefJiess,  not  the  same  word  that  was  used  before  (21,  40), 
but  a  stronger  and  more  positive  expression,  denoting  not 
mere  silence  but  a  studied  stillness  and  attention.  (Compare 
the  still  more  expressive  use  of  a  cognate  verb  in  11,  18.  21, 
14.)  This  breathless  stillness  of  the  multitude  so  lately  raging 
adds  to  the  sublimity  of  Paul's  position,  standing  between  the 
Jewish  temple  and  the  Roman  fortress,  and  about  to  address, 
for  the  first  and  last  time,  his  assembled  brethren. 

3.  I  am  verily  a  man  (which  am)  a  Je^Y,  born  in 
Tarsus  (a  city)  in  Cihcia,  yet  brought  up  in  this  city 
at  the  feet  of  GamaHel,  (and)  taught  according  to  the 
perfect  manner  of  the  law  of  the  fathers,  and  was  zeal- 
ous toward  God,  as  ye  all  are  this  day. 

With  admirable  art  and  skill,  he  renders  prominent  what- 
ever marked  him  as  a  Jev>',  in  order  to  refute  the  charge  on 
which  he  was  arrested,  namely,  that  of  traitorous  hostility  to 
the  religion  of  his  fathers.  Verily  should  rather  be  indeed 
(or  it  is  true),  a  concessory  particle  which  qualifies  this  whole 
clause,  or  its  second  member.  '  I  am  a  Jew,  born  it  is  true  in 
Tarsus,  but  nevertheless  a  Hebrew  of  the  Hebrews  (2  Cor.  11, 
22.  Phil.  3,  5),  and  brought  up  among  you.'  The  Jews  of  the 
Diaspora  (see  above,  on  21,  21),  who  did  not  intermarry  with 
the  Gentiles,  claimed  an  absolute  equality  with  those  of  Pales- 
tine (see  above,  on  2,  39.)  His  being  a  Hellenist  was  there- 
fore nothing  to  his  disadvantage,  especially  as  his  early  life 
was  chiefiy  spent,  not  only  in  the  Holy  Land,  but  in  the  Holy 
City.  7arsus  of  CUicia,  i.  e.  belonging  to  it,  situated  in  it. 
(See  above,  on  6,9.  9,11.30.  11,25.  15,23.41.  21,39.)  A 
mem  icJdch  cwi  ci  Jeic,  a  needless  and  enfeebling  circumlocu- 


294  ACTS    22,  3. 

tioii  for  (I  ,Tr}rish  man,  tlic  Greek  word  (touSato?)  beinfj  pro- 
j)erly  an  :uljeelive  wliicli  means  belun^inLj  to  the  tribe  of  Ju- 
dah  or  tbe  eountry  of  Jiidea.  (See  alK)ve,  on  2,  14.  10,  13.) 
Bromjht  ?7>,  reared,  or  nouiishcd,  strictly  denotinijj  tliu  nur- 
ture of  eliildren  (as  in  7,  20.  21),  but  eonnnonly  explained  liere 
.18  denoting  mental  eulture,  on  account  of  what  immediately 
follows,  at  the  f net  of  GaimtViel.  Some,  however,  understand 
it  strictly,  as  meanincj  that  Paul  was  not  only  a  pupil  of  (Ga- 
maliel, but  an  inmate  of  his  i'amily,  ])erhai)s  a  relative.  There 
is  no  ufround  for  disputini,^  the  identity  of  this  Gamaliel  with 
the  eminent  l*harisee  an<l  member  of  the  Sanhedrim,  who  ap- 
j)ears  before  in  this  same  history,  and  often  in  the  Jewish  tra- 
ditions (see  above,  on  5,  34-40.)  At  the  feet  is  conmionly  ex- 
plained as  an  allusion  to  the  customary  posture  of  the  ancient 
teachers  and  their  j>upils,  but  is  much  more  probably  a  natural 
figure  for  their  mutual  relation.  (See  above,  on  4,  35.  37.  5,  2. 
lb,  and  compare  Luke  10,  39.)  At  the  feet  will  then  convey 
the  two  distinct  ideas  of  intimate  nearness  and  subjection  to 
authority.  The  meaning  of  this  verse  depends  somewhat  upon 
its  })unctuation.  For  a  reason  already  suggested,  some  divide 
it  thus,  hroiKjht  vp  in  this  citi/,  at  the  feet  of  Gamaliel  trained 
(or  educated.)  But  as  both  the  other  ])articiples  {horn  and 
hroufjht  up)  precede  the  words  which  quality  them,  this  would 
be  a  harsh  inversion.  Most  interpreters  avoid  the  supposed 
incongruity  of  making  Gamaliel  Paul's  nurse  as  well  as  his  in- 
structor, by  treating  both  verbs  as  substantially  synonymous, 
and  here  intended  to  express  the  same  idea  of  education  in  the 
widest  sense.  The  second  verb  means  more  than  taught  in 
English,  namely  trained.,  implying  systematic  discipline.  (See 
above,  on  7,22,  and  compare  2"Tim.  2,25.  Tit.  2,  12.)  Its 
most  frequent  use  in  the  Xew  Testament,  however,  is  in  the 
secondary  sense  of  correcting  or  chastening,  as  a  necessary 
part  of  ail  such  discipline.  (See  Luke  23,  16.  22.  1  Cor.  11,  32. 
2  Cor.  0,  9.  Ileb.  12,  6.  7.  10.  Rev.  3,  19.)  Perfect  manner., 
literally,  strictness  or  exactness,  (comjiare  the  corresponding 
adverb,  as  ex))lained  above,  on  18,25.26.)  The  reference  is 
here  to  the  Pharisaic  rigor,  both  of  theory  and  practice,  as 
contrasted  with  the  Sadducean  laxity  and  latitudinarianism. 
(See  above,  on  4,  1.)  Zealous  toicards  God^  literally,  a  zealot 
of  God.,  i.  e.  in  his  service,  for  his  honour,  as  he  then  under- 
stood it  (see  above,  on  21,  20.)  The  last  clause  intimates  that 
he  had  passed  through  what  they  now  experienced  and  gone 
beyond  it. 


ACTS   22,   4.  5.  295 

4.  And  I  persecuted  this  way  unto  the  death,  bind- 
mg  and  deKvermg  into  prisons  both  men  and  women. 

He  proved  the  sincerity  of  his  convictions  by  persecuting 
all  that  contradicted  them.  This  icay^  this  new  sect  or  reli- 
gion (see  above,  on  9,  2.  19,  9.  23.)  Unto  deaths  not  only  in 
desire  and  intention,  but  in  fact,  as  Ave  know  him  to  have  done 
in  Stephen's  case  (see  above,  on  6,  1,  and  below,  on  v.  20),  and 
probably  in  others  (see  below,  on  26,  10.)  With  the  rest  of 
this  verse  compare  9,  1. 

5.  As  also  the  high  priest  doth  bear  me  witness, 
and  all  the  estate  of  the  eklers,  from  wdiom  also  I  re- 
ceived letters  unto  the  brethren,  and  w^nt  to  Damascus, 
to  bring  them  which  were  there  bound  unto  Jerusalem, 
for  to  be  punished. 

This  was  no  secret,  resting  only  on  his  own  assertion,  but 
matter  of  record,  or  at  least  of  recollection  on  the  part  of 
others,  llie  (then)  higJi  priest^  from  whom  he  had  received 
his  commission,  and  who  was  still  living,  perhaps  present. 
This  is  commonly  supposed  to  have  been  either  Theophilus  or 
Jonathan,  who  had  been  displaced  in  the  mean  time  by  the 
Romans  (see  above,  on  4,  6.)  Doth  hear  me  icitness^  literally, 
testifies  to  me^  which  may  simply  mean,  he  is  my  witness,  or 
the  witness  whom  I  cite  in  proof  of.  these  things;  though  the 
words  seem  rather  to  imply  a  personal  appeal  to  him  as  actu- 
ally present.  '  Do  you  ask  for  proof?  There  is  the  very  high 
priest  who  commissioned  me.'  The  estate  of  the  elders^  a 
needless  paraphrase  of  one  Greek  word.  Presbytery^  which  is 
retained  in  the  translation  of  1  Tim.  4,  14,  while  in  Luke  22, 
66,  it  is  simply  rendered  Eldtrs.  Estate  is  here  used  in  the 
old  sense  of  a  national  assembly,  as  in  the  phrases  third  estate^ 
states  general^  etc.  The  body  described  is  the  Sanhedrim,  as 
chiefly  composed  of  elders  or  hereditary  representatives,  even 
the  priests  behig  elders  of  their  own  tribe  (see  above,  on  4,  5.) 
It  was  therefore  under  national  authority  that  Paul  went  to 
Damascus  (see  above,  on  9,  1.  2.)  To  the  brethren^  i.  e.  to  the 
Jews  in  Syria,  not  against  the  Christians  there,  a  form  of 
speech  which,  if  not  unintelligible,  would  have  been  ofl'ensive 
to  Paul's  Jewish  hearers,  and  out  of  keeping  with  the  rest  of 
his  discourse,  in  which,  if  ever,  he  became  to  the  Jews  as  a 


290  ACTS   22,  5.  0.  7. 

Jew  (1  Cor.  9,  20.)  Tlicrc,  liU'ially,  ihUhtr^  wliich  some  un- 
derstand as  ini]>lying  previous  removal,  i)erliai)S  iliixlit  from 
the  ])ersecntion  in  Jerusalem  (see  above,  on  21,  :i.)  About  to 
brifi'j  also  those  thtre  beinfj^  i.  e.  in  addition  to  lliose  j)reviously 
seized  at  liome.  J' or  to  bc^  literally,  th<it  they  iniyht  be  (see 
above,  on  5,  32.) 

C.  And  it  came  to  pass,  tliat,  as  I  made  my  jour- 
ney and  was  come  nigh  unto  Damascus,  about  noon 
suddenly  there  shone  from  heaven  a  great  hght  round 
about  me. 

Here  begins  Paul's  own  account  of  his  conversion,  Avhich 
should  be  compared  throughout  with  that  of  Luke  in  9,  3-19, 
and  need  not  be  explained,  except  as  to  the  points  of  differ- 
ence. These  are  merely  formal,  and  precisely  such  as  might 
be  naturally  looked  for  in  two  free  unstudied  statements  of 
the  same  occurrence.  Some  modern  critics  have  affected  to 
contrast  the  two  accounts,  as  independent  and  discordant  nar- 
ratives, forgetting  that  the  one  belbre  us  was  as  much  at  Luke's 
disposal  as  his  own,  and  that  his  not  attempting  to  assimilate 
them  is  a  clear  proof  that  he  looked  upon  them  as  harmonious, 
or  he  would  not  have  inserted  them  in  one  and  the  same  his- 
tory. This  verse  is  parallel  with  9,  3,  and  difters  from  it 
chiefly  in  grammatical  forms,  the  infinitive  being  twice  ex- 
changed for  a  particii^le,  and  once  for  an  aorist,  of  the  same 
verbs,  the  pre])osition/yom  for  out  of^  etc.  The  only  additions 
here  are  that  of  the  epithet  great  (literally,  siiffirient)  to  the 
noun  lights  and  that  of  the  precise  time  when  the  scene  oc- 
curred, to  wit,  about  noon  (or  raldday\  the  same  Greek  word 
that  is  elsewhere  used  in  the  secondary  sense  of  south  (see 
above,  on  8,  2G.)  These  variations  and  additions  are  not  only 
perfectly  consistent  with  the  truth  of  both  accounts,  but  far 
more  natural  than  perfect  uniformity. 

7.  And  I  fell  unto  the  ground,  and  heard  a  voice 
saying  unto  me,  Saul,  Saul,  why  persecutest  thou  me? 

This  verse  is  parallel  to  9,  4,  from  which  it  differs,  in  addi- 
tion to  the  use  of  the  first  jjcrson  for  the  third  throughout,  by 
substituting  for  the  word  earth  (or  ground)  one  which  origi- 
nally means  a  bottom  or  foundation,  then  a  floor  or  pavement. 


ACTS  22,  7.  8.  9.  297 

and  may  here  have  reference  to  a  paved  road  leading  to  or 
into  Damascus.  Still  less  important  is  the  change  of  prepo- 
sitions {on  to  into)^  and  of  the  case  of  the  noun  voice  (from 
the  accusative  to  the  genitive),  though  the  latter  is  connected 
with  the  explanation  of  a  seeming  discrepancy  to  be  noticed 
afterwards  (see  below,  on  v.  9.) 

8.  9.  And  I  answered,  Who  art  thou,  Lord?  And 
he  said  unto  me,  I  am  Jesus  of  Nazareth,  whom  thou 
persecutest.  And  they  that  were  with  me  saw  indeed 
the  light,  and  were  afraid,  but  they  heard  not  the 
voice  of  him  that  spate  to  me. 

y.  8  is  parallel  to  9,  5,  and  differs  from  it  chiefly  in  the 
change  of  said  to  answered.,  the  addition  of  the  pronoun  {to 
me).,  and  of  the  epithet  {Nazarene)  after  Jesus.  V.  9  answers 
to  9,  7,  from  which  it  varies  more  than  either  of  the  two  pre- 
ceding verses  from  their  parallels.  The  {me?i)  lolio  were  (or 
being)  icith  ine  is  less  full  and  explicit  than  the  phrase  there 
used,  the  {me?i)  jouriieying  loith  hitn.,  although  perfectly  con- 
sistent. Speechless  is  here  afraid,  the  cause  being  put  for  the 
effect  or  outward  indication.  There  is,  however,  a  much 
greater  variation,  and  one  which  has  been  sometimes  repre- 
sented as  a  contradiction.  Paul's  companions  are  described  in 
9y  7,  as  hearing  the  voice  hut  seeing  7io  one.,  whereas  here  ic  is 
affirmed,  that  they  saio  the  light  indeed^  and  icere  afraid.,  hut 
the  voice  they  heard  not  of  the  {jyei^soii)  tcdking  to  me.  Be- 
sides the  gross  improbability  of  Luke's  inserting  what  directly 
contradicted  his  o^vn  statement,  there  are  several  possible  so- 
lutions of  this  seeming  inconsistency,  each  one  of  which  is 
more  entitled  to  belief  than  the  hypothesis  of  contradiction. 
One  consists  in  referring  the  two  statements  to  successive 
points  of  time,  so  that  they  are  said  to  have  heard  the  voice 
at  last,  but  not  at  first,  or  vice  versa.  Another  makes  a  differ- 
ence between  the  accusative  and  genitive  construction  of  the 
verb  to  hear.,  the  one  denoting  mere  sensation,  the  other  in- 
tellectual perception.  Substantially  identical  with  this,  but 
simpler  and  more  natural,  is  the  distinction,  between  hearing 
a  voice  speak  and  hearing  what  it  says,  as  nothing  is  more 
common  in  our  public  bodies  than  the  complaint  that  a  speaker 
is  not  heard,  i.  e.  his  words  arc  not  distinguished,  though  liis 
voice  may  be  audible  and  even  loud.     In  these  two  obvious 

VOL.  II. — 13* 


298  ACTS    'J2,   0.  10. 

and  lamiliar  senses,  it  inii^lit  Ix'  said,  with  equal  tnitli,  llial 
Paul's  eoni]>anions  jieard  tlie  voiec,  i.  c.  knew  tliat  it  was 
siuakinir,  and  that  tliey  did  not  liear  it,  i.  c.  did  not  know 
uhat  it  said.  AVhethcr  tliis  distinction  was  designed  to  be 
suggested  hy  tlie  difference  ot*  construction  or  the  cliange  of 
case  already  mentioned,  is  a  doubtful  point,  but  one  which 
does  not  aftect  the  validity  or  truth  of  the  solution.  It  is  ])Os- 
itively  favoured,  on  the  other  liand,  by  the  only  remaining 
variation,  namely,  that  instead  of  ^Ae  voice  (9,  7),  we  liave  liere 
the  more  explicit  ]»hrase,  the  voice  of  the  {one)  speakiiiff  to  ine^ 
which,  though  it  does  not  necessarily  suggest,  admits  and 
justities  the  sui)])Osition,  that  the  voice  whicli  tliey  did  not 
liear  was  a  speaking  (i.  e.  an  articulate,  distinguishable)  voice, 
and  not  mere  vocal  sound  or  utterance,  Mithout  regard  to 
words  or  language.  A  remarkable  analogy  is  furnished  by 
the  case  recorded  in  John  12,  28-30,  where  some  said  that  it 
thundered,  and  others  that  an  angel  spoke,  im]>lying  that  it 
was  a  voice  (and  not  a  mere  sound)  that  they  heard,  while  the 
Evangelist  records  the  very  words  that  it  pronounced.  In 
this  case,  as  in  that  before  us,  it  might  well  be  said  of  the  first 
class  mentioned,  that  they  did  and  that  they  did  not  hear  the 
''voice  from  heaven."  Their  mistaking  it  for  thunder  proves, 
at  the  same  time,  that  they  heard  it  in  the  one  sense,  and  that 
they  did  not  hear  it  in  the  other. 


10.  And  I  said,  Wliat  shall  I  do,  Lord?  And  the 
Lord  said  unto  me,  Arise,  and  p:o  into  Damascus,  and 
there  it  shall  he  told  thee  of  all  things  which  are  ap- 
pointed for  thee  to  do. 

This  verse  corresponds  to  9,  G,  T)y  a  slight  transposition  or 
inversion,  wholly  luiimportant  and  in  strict  accordance  "vWth 
the  usages  of  common  life,  in  which  the  same  occurrences  arc 
seldom  related,  even  by  the  same  speaker,  in  ])recisely  the 
same  order.  The  first  clause  of  9,  6,  as  we  have  already  seen, 
is  rejected  by  the  latest  critics,  as  an  nnauthorized  assimila- 
tion to  the  one  before  ns.  Even  admitting  the  correctness 
of  this  criticism,  we  are  still  in  possession  of  the  dialogue 
there  given,  although  not  precisely  in  the  same  form  (see 
above,  vol.  i.  }>.  359.)  The  mental  and  bodily  effects  there 
mentioned  {trembVuKj  and  astonished)  are  omitted  here,  and 
the  question  {what  icilt  thou  have  me  to  do  f)  is  abridged 


ACTS   22,  10-12.  299 

{ichat  shall  I  do  ?)  In  the  other  clause,  admitted  to  be  gen- 
ume,  there  are  only  formal  variations,  some  of  which  are  not 
perceptible  in  the  translation.  Arise  is  an  imperative  in  that 
place,  and  a  participle  in  this.  Go  is  there  e)ite)\  here  proceed 
(or  journey }j  For  the  citij  we  have  here  the  proper  name, 
Damascus.  Before  the  verb,  the  adverb  there  is  here  insert- 
ed. What  thou  must  do  is  amplified,  without  a  change  of 
meaning,  into  about  (i.  e.  concerning)  the  (things)  ichich  have 
been  appointed,  (or  ordained)  for  thee  to  do.  (For  the  usage 
of  the  leadmg  verb  in  this  clause,  see  above,  on  13, 48.  15,  2.) 

11.  And  when  I  could  not  see  for  the  glory  of  that 
light,  bemg  led  by  the  hand  of  them  that  were  with 
me,  I  came  into  Damascus. 

This  verse  corresponds  to  9,  8,  a  comparison  with  which 
will  show  that  the  narrative  is  here  abridged,  though  other- 
wise unvaried.  I  could  not  see  is  the  sense  but  not  the  form 
of  the  original,  which  strictly  means,  I  did  not  see^  or  was  not 
seeing.  The  only  addition  here  made  to  the  narrative  is  the 
statement  that  his  blindness  arose  from  the  glory  (i.  e.  the 
celestial  or  divine  effulgence)  of  that  lights  already  mentioned 
in  V.  6  above.  That  he  was  not  merely  dazzled  but  miracu- 
lously blinded,  is  suggested  by  the  use  of  the  word  glory^ 
which  denotes  something  supernatural  (see  above,  on  7,  2.  55), 
and  still  more  necessarily  im^jlied  in  v.  13  and  the  parallel 
passage. 

12.  And  one  Ananias,  a  devout  man  according  to 
the  law,  having  a  good  report  of  all  the  Jews  which 
dwelt  (there)  — 

Here  again  the  narrative  is  abridged  on  one  hand,  and  sup- 
plemented on  the  other.  Paul  omits  what  passed  between  the 
Lord  and  Ananias  (see  above,  on  9,  10-16),  and  proceeds  at 
once  to  the  interview  between  the  latter  and  himself  (0,  1 7.) 
But  in  describing  Ananias,  he  is  more  particular  than  Luke,  in 
order  to  conciliate  the  Jews  by  showing  that  his  introduction 
to  the  Christian  Church  Avas  through  a  well-known  Jew,  of 
high  repute  among  his  brethren  at  Damascus.  The  certain, 
disciple  of  9,  10,  now  becomes  a  prions  (or  devout)  ma?i,  not 
merely  in  the  Christian  sense,  but  according  to  the  laic,  i.  e. 
the  law  of  Moses,  the  rehgion  of  the  Jews.     But  not  content 


300  ACTS   22,   12-14. 

^vilh  tliis  (U'scription  of  l»is  spiritual  cliaraoter,  ho  adds  that 
he  was  rerdjinl^  attt'stcd,  reconiincMultMl  (see  above,  on  0,  3. 
10,  22.  10,  2)  hi/  (ill  tfie  Jrirs  rcsidltu/  (tor  tlie  time,  or  perma- 
nently settled)  at  Damascus.  (See  above,  on  1,  19.  2,5.)  The 
emphasis  and  fulness  with  which  Paul  insists  upon  these  cir- 
cumstances, altuixether  wantinijj  in  Luke's  narrative,  altliough 
it  does  not  in  the  least  impair  the  harmony  between  them, 
calls  for  explanation ;  and  this  is  furnished  by  tlie  circum- 
stances and  occasion  of  liis  speaking  at  this  time  at  all,  and 
more  particularly  by  his  obvious  desire  to  render  prominent 
whatever  was  most  Jewish  in  his  own  bio2craphy,  and  even  in 
the  mode  of  his  professini?  Christianity,  esj)ecially  his  being  in- 
troduced into  the  Church,  not  by  a  Gentile  minister,  but  by 
the  hands  of  one  whom  all  the  Damascene  Jews  might  be 
said  to  have  endorsed,  as  a  devout  and  exemplary  member  of 
their  body.  This  shows  a  definite  design  in  this  address  of 
Paul,  but  one  involving  no  duplicity  or  evil  purpose. 

13.  Came  unto  nie,  and  stood,  and  said  unto  me, 
Brother  Saul,  receive  thy  sight.  And  the  same  hour  I 
looked  up  upon  him. 

Coming  to  me  (in  the  house  of  Judas),  and  standing  over 
me  fas  he  sat  or  lay  there.)  Brother  /Said,  or  retaining  the 
origmal  order,  both  of  this  verse  and  the  parallel  passage, 
Saul  (my)  brother  (see  above,  on  9,  17.)  Heceive  thy  sight 
and  looked  vp  are  imperative  and  indicative  forms  of  the  same 
Greek  verb,  and  ought  to  have  been  so  translated,  the  recov- 
ery of  sight  being  not  expressed  but  implied,  whereas  the  rela- 
tive position  of  the  two  men  is  expressly  mentioned,  and  the 
natural  relation  of  the  order  and  its  execution  ought  not  to  be 
hidden  by  a  needless  change  in  the  translation.  Ananias, 
standing  over  him,  says.  Look  up,  Avhich  he  could  not  do  un- 
less his  sight  had  been  restored,  and  therefore  when  it  is  added 
that  he  did  immediately  look  np  as  he  was  told,  it  is  the 
strongest  way  of  saying,  though  by  implication,  that  his  eyes 
were  opened.  Looked  up  upon  him,  i.  e.  Ananias,  still  standing 
by  or  hanging  over  him,  was  the  first  object  of  his  restored 
vision.  Tlie  same  hour,  i.  e.  time  or  moment  (see  above,  on 
16,  18.33.) 

14.  And  he  said,  The  God  of  our  fathers  hath 
chosen  thee,  that  thou  shouldest  know  his  will,  and 


ACTS   22,   14.  15.  301 

see  that  Just  One,  and  shoulclest  hear  the  voice  of  his 
mouth. 

The  words  ascribed  to  Ananias  in  the  parallel  accounts 
differ  not  only  in  order  but  in  substance,  some  things  which 
in  one  place  are  described  as  having  been  addressed  by  Christ 
to  Ananias  being  spoken  in  the  other  by  Ananias  to  Paul. 
But  this  only  shows  that  neither  statement  is  complete,  Ana- 
nias having  naturally  repeated  much  that  he  had  heard,  a  repe- 
tition which  was  needless  in  the  record.  What  is  contained 
in  this  verse,  therefore,  Avas  no  doubt  said  to  Paul  by  Ananias, 
although  not  recorded  in  the  parallel  passage.  The  God  of 
our  fathers^  another  intimation  that  both  he  and  Ananias  were 
native  Jews,  like  those  whom  he  was  now  addressing  (see 
above,  on  3, 13.  25.  5,30.  7,2.11.14.15.19.38.40.45.  13,17.) 
Chosen,  appomted,  or  prepared  beforehand.  (For  a  distinct 
but  similar  expression,  see  above,  on  10,  41.)  To  know  his 
icill,  by  special  revelation,  and  to  see  the  Righteous  (or  that 
Just  On^,  the  Messiah,  Avho  is  expressly  so  called  elsewhere 
(see  above,  on  3,  14.  7,  52.)  To  see  is  no  doubt  to  be  strictly 
taken  (see  above,  on  9,  17.)  27ie  voice  of  his  mouth,  literally, 
a  voice  from  (or  out  of)  his  mouth,  i.  e.  his  immediate  in- 
structions, without  any  human  intervention.  This  was  neces- 
sary to  put  Paul  upon  a  level  with  the  twelve  Apostles.  (See 
above,  on  13,  3,  and  compare  Gal.  1,  1.) 

15.  For  thou  shalt  be  his  witness  unto  all  men  of 
what  thou  hast  seen  and  heard. 

What  was  just  before  implied  is  here  expressed,  that  is, 
the  reason  why  it  was  necessary  that  Paul  should  see  a-nd  hear 
the  Lord  himself,  to  wit,  because  he  was  to  be  an  Apostle, 
although  not  one  of  the  twelve,  and  the  essential  function  of 
that  office  was  to  testify  of  Christ,  not  from  hearsay,  but  from 
personal  acquaintance  and  direct  communication  with  him. 
(See  above,  on  1,  8.  22.  2,  32.  3,  15.  5,  32.  10,  39.  13,  3.)  His 
witness,  i.  e.  sent  forth  and  commissioned  by  him,  or  a  loitness 
to  him,  i.  e.  testifying  of  him.  (Compare  the  two  readings  in 
1,  8  above.)  The  extent  of  this  official  witness-bearing  is  de- 
termined or  defined  in  a  twofold  manner.  To  all  men,  with- 
out social,  personal,  or  national  distinctions,  Greeks  and  Bar- 
barians, Jews  and  Gentiles,  wise  and  unwise,  bond  and  free. 
(Compare  Rom.  1,  14.  Col.  3,  11.)  Ofiohat  (or  of  the  things 
lohich)  thou  hast  seen  and  heard^  i.  e.  especially,  though  not 


302  ACTS   22,   15-17. 

perlia})s  ex'c'lusivt'ly,  in  vision  and  l)y  revelation,  or  direct  com- 
numication,  from  the  Lord  liimsclf.  (See  below,  on  vs.  17,  18, 
and  above,  on  10,  9.  ly,  0,  and  compare  Gal.  1,  12.  2,  2.  2  Cor. 
12,  1.  Epl).  3,  a.)  The  nearest  i)arallel  to  this  verse,  although 
very  ditlerent  in  form,  is  that  contained  in  9,  15. 

10.  And  now. why  tarricst  thou?  arise,  and  be 
baptized,  and  wash  away  thy  sins,  calhng  on  the  name 
of  the  Lord. 

Tiie  other  narrative  records  the  execution  (^f  this  proposi- 
tion, but  not  the  proj)Osition  itself.  As  Ananias  here  calls  upon 
Saul  to  be  baptized,  so  in  9,  18,  we  read  that  lie  rece'uxd  i<ight 
fortJuclth  and  arose  and  teas  baptized.  W/uj  tarricst  thou, 
literally,  ichat  art  thou  about  (to  do  ?)  or  rather,  whi/  art  thou 
about  (i.  e.  still  just  about  to  act)  instead  of  acting  really? 
Arise  and,  literally,  arising,  which  may  either  mean,  address 
thyself  to  action,  or  be  taken  in  the  strict  sense  of  arising  from 
a  sedentary,  prostrate,  or  recumbent  posture.  (See  c^J)ove,  on 
9,  18.)  Be  baptized  is  not  a  passive,  as  in  2,  38,  but  the  mid- 
dle voice  of  the  same  verb,  strictly  meaning,  baptize  thyself, 
or  rather,  cause  thyself  to  be  baptized,  or  sutler  (some  one)  to 
baptize  thee.  The  form  of  the  next  verb  is  the  same,  but  can- 
not be  so  easily  expressed  in  English,  as  it  has  a  noun  depend- 
ent on  it.  This  ])eculiarity  of  form  is  only  so  far  of  importance 
as  it  shows  that  Paul  was  to  wash  away  his  own  sins  in  the  same 
sense  that  he  was  to  baptize  himself,  i.  e.  by  consenting  to  re- 
ceive both  from  another.  As  his  body  was  to  be  bujjtized  by 
man,  so  his  sins  were  to  be  washed  away  by  God.  The  iden- 
tity, or  even  the  inseparable  union,  of  the  two  effects,  is  so  far 
from  being  here  affirmed,  that  they  are  rather  held  apart,  as 
things  connected  by  the  natural  relation  of  a  type  and  antitype, 
yet  perfectly  distinguishable  in  themselves  and  easily  separable 
in  experience.  Calling  on  the  name  of  the  Lord  (or  accord- 
ing to  the  latest  critics,  his  7iame),  i.  e.  invoking  it  in  worship, 
recognizing  Christ's  divinity  and  sovereignty,  as  an  indispen- 
sable prerequisite  of  baptism.  (See  above,  on  2,21.  7,59. 
9,  U.  21.) 

17.  And  it  came  to  pass,  that,  when  I  was  come 
again  to  Jerusalem,  even  while  I  prayed  in  the  temple, 
I  was  in  a  trance  — ■ 

The  historical  formula  {it  came  to  jxiss)  betokens  a  transi- 


ACTS  22,  17.  18.  303 

tion,  or  the  introduction  of  another  topic.  The  Apostle  now 
a[)proaches  the  most  delicate  and  doubtful  part  of  his  assumed 
task,  that  of  explaining  and  defending  his  i)eculiar  mission  to 
the  Gentiles.  Having  traced  the  history  of  his  profession  as 
a  Jew  and  his  conversion  as  a  Christian,  without  being  inter- 
rupted or  denounced  as  an  apostate,  he  was  probably  encour- 
aged to  believe  that  even  this  most  trying  part  of  his  defence 
would  be  received  in  the  same  spirit.  Pie  is  not  on  that  ac- 
count, however,  the  less  careful  to  connect  this  difficult  portion 
of  his  task,  as  well  as  that  which  he  had  now  accomplished, 
with  the  sacred  places  which  he  was  accused  of  Avantonly  pro- 
faning. It  was  true  that  he  had  preached  among  the  Gentiles, 
not  of  his  OAvn  choice,  but  by  express  divine  command,  com- 
municated to  him  not  abroad,  but  in  the  Holy  Land,  but  in 
the  Holy  City,  but  in  the  Holy  House,  i.  e.  within  the  precincts 
of  the  temple  at  Jerusalem.  He  therefore  speaks  of  his  return 
thither  after  his  conversion,  passing  over  many  intermediate 
events,  and  leaving  the  chronology  indefinite,  though  most 
interpreters  identify  this  visit  with  the  one  described  above, 
in  9,  26-29.  ISTor  is  it  merely  his  return  to  Palestine  and 
to  Jerusalem  that  he  insists  upon,  but  also  his  return  to  the 
temple,  as  a  j^lace  of  stated  and  habitual  resort.  It  happened 
to  me,  having  returned  to  Jerusalem^  and  I  pyvayinfj  in  the 
temple^  i.  e.  in  the  inner  court  or  customary  place  of  prayer. 
(See  above,  on  2,46.  3,1.  5,20.  21,26-30.)  The  abrupt 
change  of  construction,  from  the  dative  to  the  genitive,  might 
almost  seem  intended  to  give  prominence  to  Paul's  own  person 
as  the  actor  in  these  strange  proceedings.  As  if  he  had  said, 
'  You  seem  to  think  that  after  I  became  a  Christian,  I  forsook 
the  temple  and  the  Holy  City  and  my  old  associations  as  a 
Jew;  but  you  are  very  much  mistaken.  I,  even  I  Paul 
(1  Thess.  2,  18.  Philem.  9),  came  back  to  Jerusalem,  and  to 
the  sanctuary ;  and  it  was  while  I  Paul  was  actually  praying 
there,  that  what  I  am  about  to  tell  occurred ;  so  far  is  my 
conversion  or  apostleship  from  having  severed  my  connection 
with  the  fathers  and  the  covenants,  the  law,  the  service,  and 
the  promises  to  Israel  (see  Rom.  9,  4.) '  It  came  to  pass 
(while  I  was  there  and  thus  employed)  that  I  was  in  a  trance 
(or  ecstasy)^  i.  e.  under  special  divine  influence,  and  in  direct 
communication  with  my  Master.  (See  above,  on  10,  10.  11,  5, 
and  compare  the  use  of  the  same  word  in  3,  10.) 

18.  And  saw  him  saying  unto  me,  Make  haste,  and 


304  ACTS  22,   18. 

get  thcc  qiiickh  out   of  Jerusalem;  for  tlicy  will  not 
receive  thy  testimony  concerning  me. 

The  construclion  is  continued  from  the  verse  j)receding, 
(it  came  to  ]M(s.^  that  I  iras  hi  a  tnnire)  and  that  J  saic  him^ 
i.  e.  saw  liini  again,  witli  obvious  allusion  to  the  sight  record- 
ed in  V.  14,  where  precisely  the  same  verbal  form  is  used  in 
Greek.  The  ])erson  here  meant  tlierelbre  is  the  same  as  there, 
to  wit,  the  Just  One,  i.  e.  the  31essiah.  His  name  may  be 
suppressed  because  Paul  was  unwilling  to  offend  his  hearers 
by  an  unnecessary  repetition  or  obtrusion  of  what  he  believed 
but  they  did  not,  and  because  he  was  still  more  unwilling  to 
expose  that  name  to  their  irreverence  and  even  blasphemy,  if 
they  should  be  so  offended.  He  may  possibly  have  wished 
moreover  to  convey  the  idea,  that  in  gohig  to  the  Gentiles  he 
had  acted  by  divine  authority,  without  expressly  stating  that 
this  authority  was  that  of  Christ,  Avhom  he  regarded  as  divine, 
but  they  as  an  impostor.  By  saymg  I  saw  him  he  might  be 
understood  to  mean  a  thcophany  or  vision  of  Jehovah,  without 
specifying  in  or  under  what  form  he  appeared  to  him.  (For 
a  somewhat  similar  ambiguous  allusion  to  our  Lord  by  Peter, 
but  addressed  to  Gentiles,  see  above,  on  10,  38.)  It  appears, 
however,  from  what  follows,  that  his  hearers  must  have  un- 
derstood him  as  referring  to  a  vision  or  appearance  of  our 
Lord  himself  (see  below,  on  v.  19.)  The  unusual  combination, 
saw  him  saying^  is  not  to  be  explained  away  by  taking  the 
last  verb  in  the  diluted  or  extenuated  sense  of  perceiving 
either  by  the  eye  or  ear,  which  is  equivalent  to  making  see 
and  hear  synonymous.  The  true  explanation  is  that  saic  hiin 
is  a  substantive  or  independent  proposition,  and  that  saying 
is  an  afterthought  or  subsequent  description  of  the  way  in 
which  he  was  employed  when  seen.  The  expression  may  be 
amplitied  or  paraphrased  as  follows.  I  saw  him  (and  when  I 
saw  him,  he  was)  saying^  etc.^  or,  J  sate  him  (and  at  the  same 
time  heard  him)  saying,  etc.  This  implies,  however,  that  the 
seeing  was  not  a  mere  incidental  circumstance  but  something 
of  intrinsic  moment.  So  it  is,  when  considered  as  a  proof  of 
Paul's  Apostleship  and  of  his  being  qualified  to  testify  of  Christ 
from  personal  acquaintance  and  communication  (see  above,  on 
V.  14.)  '  Once  more,  as  his  Apostle  and  his  witness,  I  was  suf- 
fered to  behold  hhn,  and  on  this  occasion  lieard  him  saying,'  etc. 
Hasten  and  go  out  quickly  (literally,  in  quickness,  or  with 
sjyeed),  a  repetition  which,  together  with  the  sudden  and  ab- 


ACTS    22,   IS.  19.  305 

nipt  address,  seems  to  imply  that  Paul  had  been  already  too 
long  in  Jerusalem,  or  even  that  he  ought  not  to  be  there  at 
all.  This  agrees  well  with  the  evidence  which  follows  of  his 
having  entertained  a  false  view  of  his  own  vocation.  Tlieij 
(i.  e.  the  Jews,  or  the  people  of  Jerusalem)  loill  not  receive  (as 
true  or  credible)  thy  testimony  about  me^  to  bear  which  was 
the  very  task  imposed  upon  him,  and  the  vital  function  of  his 
apostolic  office  (see  above,  on  v.  14.)  This  Avas  therefore  a 
distinct  annunciation,  that  he  was  not  an  Apostle  to  Jerusa- 
lem or  to  the  Jews,  as  Peter  and  the  twelve  were  (see  above, 
on  1,22.26.) 

19.  And  I  said,  Lord,  they  know  that  I  impiisoned 
and  beat  in  every  synagogue  them  that  beheved  on 
thee  — 

We  have  here  another  instance  of  that  singular  reluctance 
on  the  part  of  God's  most  honoured  instruments,  and  of  that 
freedom  in  expressing  such  reluctance,  which  have  been  al- 
ready noticed  in  the  case  of  Ananias  (see  above,  on  9,  13.)  To 
the  observations  there  made,  it  may  here  be  added,  that  the 
oj^position  is  in  all  such  cases  momentary,  and  succeeded  by 
imjjlicit  acquiescence,  whether  j^roduced  by  rational  convic- 
tion, or  by  simple  iteration  of  the  order  as  in  this  case  (see  be- 
low, on  V.  21.)  The  words  of  Paul,  as  here  reported  by  him- 
self, are  in  fact,  though  not  in  form,  an  argument  against  the 
Saviour's  requisition,  and  in  favour  of  his  own  preconceived 
idea  of  the  way  in  which  he  might  expect  most  effectively  to 
aid  the  cause  which  he  had  once  sought  to  destroy  (see  above, 
on  9,  21.)  It  is  not  a  formal  argument,  because  he  only  states 
the  premises  or  data,  without  venturing  to  draw  the  bold  con- 
clusion, which,  however,  is  too  obvious  to  be  mistaken.  Lord^ 
both  in  Greek  and  Aramaic,  an  ambiguous  expression,  which 
might  either  be  addressed  to  man  or  God,  though  really  ap- 
plying here  to  Christ,  in  whom  both  natures  were  united. 
They  knoio  is  very  strong  in  the  original,  the  pronoun  and  the 
verb  being  both  emphatic,  they  {themselves)  know  (icell),  as  if 
he  had  said,  none  know  better.  (For  the  usage  of  the  Greek 
verb,  see  above,  on  10,28.  15,7.  18,25.  19,15.25.  20,18.) 
Inijyrisoned  and  heat^  or  more  exactly,  loas  imjyrisoiiing  and 
scourginy^  i.  e.  was  continually  doing  it.  The  last  word  pro- 
perly means  flaying,  skinning,  but  is  used  to  denote  the  most 
severe  and  cruel  kind  of  flogging.  (See  above,  on  5,  40.    16, 


306  ACTS   22,   19.  20. 


37.)  In  ever]!  synar/ofjue  is  too  stronsj,  like  in  every  house 
(5,42.  8,3),)'//  evrr'i/  city  (15,21.30.  20,23),  in  all  Avhich 
cases  the  Cireek  ])n  j)osilion  inip^lit  be  rendered  tJiroiKjh  or 
throiif/fiout  (as  in  8,  1.  9,  31.  42.  10,  37),  throughout  the  syna- 
gogues^ or  (as  in  2,  40.  20,  20)^  from  synagogue  to  synagogue. 
T/iose  believing  on  thee^  a  ])eii|)hrasis  tor  Christians,  whieli  of 
course  implies  that  Christ  is  tlie  j)erson  here  addressed,  and 
therefore  shows  that  Paul,  tliongh  reserved  in  tlic  use  of  our 
Lord's  name  where  it  was  liable  to  be  dishonoured,  had  no 
thoui^ht  of  dissemblini]^  his  relii^ion,  wliicli  indeed  wjls  so  noto- 
rious as  to  have  occasioned  his  misfortunes  ujjon  this  occasion. 

20.  And  Avlien  the  blood  of  thy  martyr  Stephen 
was  shed,  I  also  was  standing  by,  and  consenting  nnto 
his  death,  and  kept  the  raiment  of  them  that  slew  him. 

To  this  general  description  of  his  own  participation  in  the 
persecutions  of  tlie  church,  he  adds  one  particular  exam}>le,  as 
the  earliest  in  date,  and  most  indelibly  impressed  upon  his 
memory,  as  liaving  given  the  first  impulse  to  his  youtliful  zeal 
in  this  lanatical  and  murderous  direction.  Bloodshed  is  pro- 
bably here  put  by  a  familiar  figure  for  loss  of  life  by  violence, 
-without  necessarily  implying  a  specific  mode  of  killing,  al- 
though stoning  may  have  been  accomj)anied  by  literal  effusion 
of  blood.  Martyr  is  itself  a  Greek  word  meaning  witness^  and 
repeatedly  occurring  in  the  book  before  us  (see  above,  on  v. 
15,  and  oil  1,  8.  22.  2,  32.  3,  15.  5,  32.  6,  13.  7,  58.  10,  10.  41. 
13,  31),  but  in  P^nglish  having  the  specific  sense  of  one  who 
dies  for  liis  religion,  or  seals  his  testimony  to  the  truth  with 
his  blood.  The  transition  from  the  general  sense  of  witness  to 
the  specific  sense  of  martyr  is  traced  by  some  in  this  verse  and 
inKev.  2, 13.  11,3.  17,6.  Our  translators  would,  however, 
have  done  better  to  retain  the  usual  term,  ^citness^  which  is 
found  in  all  the  older  English  versions.  I  also  is  in  Greek  still 
stronger,  as  the  ])ronoun  means  myself  or  /  myself.  '  Not 
only  other  men,  but  even  I,  or  I  myself  too,'  possibly  with 
reference  to  liis  youth,  *  not  only  older  men,  but  even  1 '  (but 
see  above,  on  7,  58.)  Was  standing  is  precisely  the  construc- 
tion which  occurs  in  the  ] (receding  verse,  and  here  as  there 
denotes  continued  action,  but  confined  to  one  occasion.  As 
if  he  had  said,  '  all  tlie  time  that  they  were  shedding  Stephen's 
blood,  I  was  standing  hy^^  or  more  emphatically,  standing 
over  (see  above,  on  v.  13),  that  is,  on  some  spot  which  over- 


ACTS   22,   20.  21.  307 

looked  the  scene  of  murder,  or  literally  over  Stephen's  body- 
as  he  knelt  or  lay  upon  the  ground  (see  above,  on  7,  CO.)  Kept 
the  raiment  (Hterally,  guarding,  watching,  the  u})per  garments) 
of  those  killing  (or  despatching)  hirn^  Avhicli  ihey  had  thrown 
off  for  convenience  in  the  act  of  stoning.  This  circumstance, 
recorded  by  Luke  likewise  (see  above,  on  7,  58),  Avould  of 
course  be  deeply  impressed  upon  the  memory  of  Saul,  even 
after  his  conversion.  As  mere  reminiscences,  these  facts 
would  have  been  out  of  place,  both  as  originally  uttered  in 
the  temple,  and  as  here  repeated  on  the  castle  stairs.  The 
only  way  in  which  they  can  be  made  significant  or  relevant, 
is  by  supplying  the  conclusion  evidently  meant  to  be  deduced 
from  them,  to  wit,  that  as  the  first  scene  of  Paul's  persecutions, 
and  of  Stephen's  martyrdom  from  which  they  took  their  rise, 
was  in  Jerusalem,  that  was  the  place  for  the  con\'ert  and 
Apostle  to  retrieve  his  character,  and  there  the  most  inviting 
field  of  labour  in  the  cause  Avhich  he  had  once  sought  to  de- 
stroy, but  which  he  now  lived  only  to  promote,  because  the 
last  place  where  his  motives  or  the  truth  of  his  conversion 
could  be  questioned,  in  the  face  of  all  the  suffering  and  re- 
proach which  it  had  brought  upon  him.  That  the  argument 
suggested  (not  expressed)  in  these  words  is  a  strong  one, 
every  reader  feels,  and  has  often  been  attested  by  its  applica- 
tion to  a  multitude  of  later  cases,  as  for  instance  when  con- 
verted Jews  or  popish  priests  are  sent  to  labour  among  those 
wdiom  they  have  lately  left,  upon  the  very  ground,  at  least 
substantially,  which  Paul  here  urges  for  remaining  in  Jerusa- 
lem. The  frequent  failure  of  sucli  missions  may  be  owing 
partly  to  neglect  or  misconception  of  the  way  in  which  Paul's 
argument  was  answered,  as  recorded  in  the  next  verse. 

21.  And  he  said  unto  me,  Depart,  for  I  will  send 
thee  far  hence  unto  the  Gentiles. 

Though  Paul  may  have  expected  a  more  formal  answer  to 
his  tacit  argument,  derived  from  the  facts  mentioned  in  the 
two  preceding  verses,  he  could  not  have  received  one  more 
cogent  and  conclusive  than  this  stern  and  peremptory  iteration 
of  his  Master's  orders.  The  words  derive  a  high  degree  of 
dignity  and  grandeur  from  the  very  absence  of  all  ratiocina- 
tion, and  their  purely  imperative  or  juisive  character.  There 
is  something  also  very  striking  in  the  childlike  simplicity  with 
which  Paul  here  recites  this  crushing  answer,  i.  c.  crushing  to 


308  ACTS   22,  21.  22. 

his  solf-comjilacc'iit  and  ambitions  prepossessions,  altlioni]^]i 
no  donbt  lon^^  since  liilly  jnstilied  and  hallowed,  even  to  Jiini- 
self,  as  ])roors  of  the  divine  benevolence  as  well  as  wisdom.  It 
is  possible,  liowever,  that  ho  mifjlit  not  liave  been  willing  to 
recite  so  j)ul)lic'ly  liis  own  liumiliatin::?  disappointment,  which 
■would  otherwise  never  liave  been  known,  it'  he  had  not  wished 
to  use  it  as  a  ]^roof  that  his  devotion  to  the  Gentiles  sprang 
from  no  indift'erence  to  the  interests  of  Israel,  but  from  an 
absohite  divine  decree.  A?id  he  said  unto  me  (without  any- 
direct  answer  to  my  plea  for  license  to  remain).  Depart  (set 
out  upon  thy  journey),  because  I  to  nations  far  off  am  about 
to  send  thee  out  aicat/^  the  first  and  last  verb  both  imj)lying 
distance.  (See  above,  on  1,10.  8,26.  9,3.  18,6.  21,5,  and 
on  7,  12.  9,30.  11,22.  12,11.  17,14.)  Although  uncertain, 
it  is  not  impossible,  nor  inconsistent  with  this  passage,  to  suj> 
pose  that  the  departure  here  required  is  the  one  already  men- 
tioned in  9,  30,  and  there  referred  to  outward  dangers  and  the 
anxious  care  of  the  brethren  at  Jerusalem.  That  the  opera- 
tion of  such  secondary  causes  is  entirely  compatible  with  an 
express  divine  command,  is  not  only  matter  of  experience,  but 
exemplified  in  other  cases  upon  record  (see  above,  on  15,  1.  4.) 
"We  have  only  to  suppose,  what  is  altogether  probable  and 
suited  to  Paul's  character,  that  notwithstanding  the  impend- 
ing dangers  and  the  counsel  of  the  brethren,  he  refused  to 
leave  the  post  of  danger,  till  convinced  that  it  was  not  the 
post  of  duty,  and  could  not  therefore  be  the  post  of  honour. 
This  conviction  may  have  been  eflfected  by  the  argument  in 
this  verse,  which  may  be  resolved  into  the  simple  statement, 
that  whatever  God  or  Christ  commands,  it  must  be  right,  and 
safe,  and  wise  to  do,  whatever  man  may  have  to  say  against  it. 

22.  And  they  gave  him  audience  unto  this  word, 
and  (then)  lilted  up  their  voices,  and  said,  Away  with 
such  a  (fellow)  from  the  earth,  for  it  is  not  fit  that  he 
should  live. 

Notwithstanding  the  consummate  skill  with  which  Paul 
seemed  to  have  conducted  his  defence,  it  was  not  to  j^rove 
successful.  What  the  Lord  liad  said  to  him  in  vision  long  be- 
fore was  now  to  be  verified  anew,  "  they  will  not  receive  thy 
testimony  concerning  me"  (see  above,  on  v.  18.)  If  any  thing 
had  been  required  to  confirm  his  acquiescence  in  the  former 


ACTS  '22,  22.  309 

disappointment  of  his  hopes  and  wishes,  it  must  have  been 
afforded  by  this  fresh  proof,  that  liis  time  and  toil  would  have 
been  thrown  away  upon  his  "  kinsmen  according  to  the  Hesh." 
Gave  him  audience  (as  in  13,  ]C.  15,  12),  literally,  heard^  were 
hearing,  or  continued  still  to  listen.  (See  above,  on  14,  9,  and 
compare  16,  25.)  Unto^  until,  as  far  as,  but  no  further,  an  ex- 
l^ression  applied  sometimes  to  space  (11,5.  13,6.  20,4),  but 
commonly  to  time  (1,  2.  2,  29.  3,  21.  7,  18.  13,  11.  20,  6.  11), 
and  once  or  twice  exclusively  to  neither  (as  here  and  in  v.  4 
above.)  This  v^ord^  not  the  word  Gentiles^  as  the  Enghsh 
reader  may  suppose,  for  it  is  not  the  last  word  in  the  Greek 
sentence,  and  word  will  bear  a  wider  meaning,  such  as  that 
of  saying,  proposition,  or  expression.  The  icord  meant  is 
no  doubt  the  last  part  of  Paul's  discourse,  m  which  he  under- 
took to  justify  his  mission  to  the  Gentiles  on  the  ground  of  an 
express  divine  command,  and  more  esj)ecially  the  last  verse,  in 
which  that  command  is  given  totideni  verbis.  Voices^  liter- 
ally voice^  as  that  of  one  man  (see  above,  on  19,  34,  and  com- 
pare the  like  use  of  the  singular  in  2,  6.  4,  24.  7,  57.  8,  7.  14, 
11.)  Aicay  icith^  literally  take  aicay^  remove,  i.  e.  by  death, 
the  same  cry  that  was  raised  against  our  Lord  himself  almost 
upon  the  same  spot.  (See  Luke  23,  28.  John  19,  15.)  The 
contemptuous  term,  felloio^  is  suj^plied  by  the  translators,  but 
in  perfect  keeping  with  the  tone  of  this  ferocious  acclamation. 
Fit^  becoming,  the  original  word  being  also  a  participle  in  the 
common  text,  with  which  a  verb  must  be  supplied,  {it  is)  not 
becoming.  But  all  the  oldest  copies  have  the  past  tense  mean- 
ing, it  teas  7iot  fit.,  or  was  not  right,  probably  in  reference  to 
their  previous  attempt  to  kill  him,  and  his  rescue  by  the  Ro- 
mans. The  sense  will  then  be,  '  We  were  right  at  first,  it  was 
not  tit  that  he  should  live,  as  we  declared  before.'  This  allu- 
sion to  their  first  attack  upon  him  is  of  some  importance,  as 
explaining  why  they  now  refused  to  hear  him  further,  and 
broke  out  with  these  intemperate  expressions.  It  could  not 
be  the  simi:)le  mention  of  the  Gentiles  that  provoked  them  ; 
for  among  these  many  of  the  Jews  now  present  had  their 
homes  and  business.  It  was  not  the  intimation  that  the  Gen- 
tiles might  be  saved,  for  this  had  always  been  conceded,  and 
the  Pharisees  were  famous  for  their  proselyting  zeal  (sec  Matt. 
23,  15.)  But  Paul's  claim  to  a  divine  commission  as  Apostle 
of  the  Gentiles  (see  above,  on  vs.  17-21)  was  iunnediately  con- 
nected by  his  hearers  with  the  previous  chai-ge  against  him 
(see  above,  on  21,  28)   of  apostasy  and  blasphemy  and  sacri- 


310  ACTS   22,  22.  23. 

lego,  wliich  sconu'd  to  be  conlinnccl  l)y  what  he  now  said,  so 
that  they  hroke  out  afresh  against  him,  not  sinijily  because  he 
said  lie  had  been  sent  I'ortli  to  tlie  Gentiles,  but  because  his 
saying  this  convinced  them  that  he  did  reject  the  law,  and  had 
proliinod  the  temple. 

23.  And  as  they  cried   out,  and  cast  off  (their) 
clothes,  and  threw  dust  into  the  air  — 

This  verse  describes  the  outward  signs  of  rage,  with  which 
the  words  just  given  were  accompanied.  The  construction  is 
that  of  the  genitive  absolute,  they  crying^  an  unusual  intensive 
form  in  Greek,  which  might  be  rendered  by  some  stronger 
term  in  English,  such  as  yelling,  shrieking,  screechmg.  Cast 
off  their  clotltcs  conveys  the  false  idea  that  they  strii)ped  them- 
selves, which  would  be  wholly  unnatural  and  out  of  place,  as 
well  as  foreign  from  the  true  sense  of  the  words,  which  do  not 
even  mean  that  they  cast  off'  their  upper  garments^  as  a  pre- 
liminary to  the  act  of  stoning  (see  above,  on  v.  20,  and  on  7, 
58.)  This,  though  an  appropriate  Jewish  punishment  (see 
above,  on  5,  26.  7,  59.  14,  5.  19),  was  hereout  of  the  question, 
as  the  Romans  had  Paul  in  possession,  and  the  Jews  would 
scarcely  have  expressed  the  mere  desire  to  stone  him,  when 
they  knew  they  could  not,  by  so  violent  and  troublesome  a 
gesture.  Besides,  we  know  that  when  they  had  him  in  tlieir 
power  and  sought  to  kill  hhn,  it  was  not  by  stoning  but  by 
beating  (see  above,  on  21,31.  32.)  The  verb,  moreover,  is  not 
the  compounded  one  m  liicli  elsewhere  means  to  cast  off  (see 
below,  on  27,  43),  but  a  frequentative  form  of  the  primitive 
verb,  meaning  to  throw  about,  to  toss.  The  act  described 
here  may  be  either  that  of  tossing  up  their  loose  cloaks  or 
outer  garments,  or  that  of  violently  shaking  them  without  re- 
moval ;  not  as  a  gesture  of  concurrence  or  applause,  in  which 
sense  agitation  of  the  dress  is  sometimes  mentioned  in  the 
classics,  but  as  a  s})ontaneous  expression  of  intense  and  irre- 
pressible excitement.  Tliroxnlng  dust  into  the  air^  not,  as  it 
has  sometimes  been  explained,  that  it  might  descend  upon 
their  own  heads  as  a  sign  of  mourning,  an  idea  probably  con- 
nected with  the  false  assumption  that  they  rent  their  garments, 
whereas  they  only  shook  or  tossed  them.  The  act  described 
is  to  be  understood  precisely  like  the  one  before  it,  as  an  out- 
ward symptom  of  internal  rage,  resembling  its  expression  in 


ACTS   22,  23.  24.  311 

the  lower  animals,  and  said  to  be  quite  common  in  the  East, 
U2)on  the  part  of  whole  crowds,  when  impatient  or  exasperated. 

24.  The  chief  captain  commanded  him  to  be  brought 
into  the  castle,  and  bade  that  he  should  be  examined  by 
scourging,  that  he  might  know  wherefore  they  cried  so 
against  him. 

They  thus  acting,  i.  e.  while  and  because  they  did  so,  the 
Roman  Tribune,  or  commander  of  the  garrison,  saw  that  the 
time  was  come  for  a  second  interposition  and  rescue.  But 
w^iile  he  thus  provided  for  the  safety  of  the  prisoner,  he  felt 
constrained  to  use  some  other  means  for  the  discovery  of  his 
crime,  or  of  the  charge  alleged  against  him.  This  he  had  not 
learned  from  the  speech  of  Paul,  either  because  he  did  not  un- 
derstand the  language,  or  because  it  would  convey  no  definite 
idea  to  a  Roman,  even  if  complete,  much  less  when  violently 
broken  off.  The  method  of  discovery  to  which  he  now  re- 
sorted was  no  proof  of  peculiar  cruelty  or  ill-will  to  his  pris- 
oner, but  only  of  the  rigour  of  the  Roman  discipline,  7b  be 
examined  hy  scourging  (literally,  scourges)  was  a  species  of 
judicial  torture,  intended  like  the  similar  but  worse  devices 
of  the  Inquisition  and  some  other  civilized  but  barbarous  tri- 
bunals, to  supply  the  want  of  proof  or  information,  by  extort- 
ing a  confession  or  compelling  a  prisoner  to  accuse  himself 
From  this  use  torture  has  acquired  a  euphemistic  name,  the 
application  of  the  rack,  the  iron  boot,  the  thumb-screws,  and  a 
hundred  other  hellish  cruelties,  being  known  in  history  as  put- 
ting men  (or  women)  to  the  question.  Li  comparison  with 
these  refinements,  there  was  something  merciful  in  the  Roman 
practice  of  examining  by  scourges.  That  he  might  kiioic^  dis- 
cover, ascertain,  a  compound  of  the  verb  to  Jaioic^  emi^loyed 
above  in  3,  10.  4, 13.  9,  30.  12, 14.  19,  34,  and  there  explained. 
For  what  cause^  in  the  general  sense  of  motive,  ground,  or 
reason  (see  above,  on  10,  21),  or  in  the  more  specific  one  of  a 
judicial  cause,  a  crime  or  accusation  (see  above,  on  13,  28.) 
So^  as  usual,  is  not  an  expletive  or  idiomatic  pleonasm  (see 
above,  on  1,11.  3,18.  7,8.  13,47.  14,1.  17,33.  19,20.  20, 
11.  35.  21,  11),  but  means,  in  such  a  manner.^  i.  e.  here  with 
such  extraordinary  fury,  without  any  visible  occasion  or  intel- 
ligible explanation.  Cried^  an  entirely  difteient  word  from 
that  in  the  beginning  of  v.  23,  derived  from  voice^  and  else- 
where used  by  Luke,  once  to  denote  the  acclamation  or  idola- 


312  ACTS   22,  24.  25. 

trous  ap]»laiise  ofllcrorl  by  liis  flatterers  just  before  the  Angel 
smote  bill!  (see  above,  on  12,  22),  and  oiiee  the  awful  crV  of 
"enu-ily  liiin''  by  the  rabble  of  Jerusalem  (sec  Luke  2M,  21.) 

25.  And  as  tlicy  bound  liim  witli  thongs,  Paul  said 
unto  the  centurion  that  stood  by,  Is  it  kiwful  for  you  to 
scourge  a  man  that  is  a  Roman,  and  uncondemned  ? 

Bound  irlth  t/io?i[/s  (or  stjxqjs)^  a  word  used  elsewhere 
only  to  denote  the  straps  of  slioes  or  sandals.  (See  Mark  1,  7. 
Luke  3,  10.  John  1,  27.)  Our  translation  here  supposes  it  to 
mean  the  straps  by  which  the  person  to  be  scourged  was  fast- 
ened to  a  post  or  other  fixture,  or  according  to  some  writers, 
was  suspended  in  the  air.  To  suit  this  explanation,  the  pre- 
ceding verb  is  rendered  boimd^  but  Avithout  authority  from 
usage.  It  really  means  stretched  forth  or  extended,  and  may 
here  be  literally  understood  of  bodily  position,  or  taken  in  a 
figurative  sense,  such  as  presented,  subjected,  or  exposed,  for 
which  however  there  is  less  authority.  This  latter  explanation 
of  the  verb  requires  the  tho?igs  (or  straps)  to  be  explained  as 
meaning  the  lashes  of  the  scourges  to  which  they  were  about 
subjecting  or  exposing  him.  The  same  explanation  of  the 
noun  may  be  combined  with  the  literal  or  strict  sense  of  the 
verb,  to  wit,  that  the)/  stretched  hbn  out  for  the  ichips^  i.  e.  in 
a  suitable  position  for  receiving  them.  All  these  interpreta- 
tions coincide  in  one  point,  and  the  only  one  of  much  impor- 
tance, namely,  that  the  clause  describes  the  preparation  made 
for  Paul's  immediate  scourging.  This  was  prevented  by  a 
similar  avowal  of  his  civil  rights  to  that  made  at  Philippi  and 
before  recorded  (see  above,  on  16,  37.)  That  stood  hy^  liter- 
ally tlie  {one)  standhig^  i.  e.  standing  there  to  see  the  Tribune's 
order  carried  into  execution.  The  Koman  historians  some- 
times speak  of  centurions  as  presiding  over  punishment,  and 
an  officer  of  that  rank  seems  to  have  had  charge  of  our  Sa- 
viour's crucifixion  (see  Matt.  27,  54.  Luke  23,  47.  Mark  15,  39. 
44.  45.)  And  uncondemned^  i.  e.  not  even  tried,  an  aggravat- 
ing circumstance  which  Paul  had  long  before  urged  at  Phi- 
lipi)i  (see  above,  on  IG,  37.)  Is  it  lawful^  the  impersonal  verb 
so  rendered  16,  21,  but  elsewhere  by  the  auxiliary  let  (2,  29) 
or  may  (8,  37.  21,  37.)  (Tell  me)  if  it  is  lawful^  see  above,  on 
1,  6.  5,  8.  7,  1.  19,2.  21,  37.  For  you^  the  Koman  soldiery, 
■svho  ought  to  be  the  guardians  and  protectors  of  your  fellow 
citizens. 


ACTS   22,  20.  27.  313 

26.  When  the  centurion  heard  (that),  he  went  and 
told  the  chief  captain,  saying.  Take  heed  what  thou 
doest;  for  this  man  is  a  Roman. 

Having  heard  (the  question  just  recorded)  tJce  centurion 
coming  to  (him)  reported  (what  he  had  thus  heard)  to  the 
chiliarch  (or  tribune.)  The  last  verb  is  tlie  one  employed  in 
4,23.  5,22.25.  11,13.  12,14.17.  15,27.  16,  36,  and  there  ex- 
plained. For  the  meaning  of  the  military  title  here  used,  see 
above,  on  21,  31.  Take  heed,  literally,  see  {to  it),  a  phrase 
synonymous  though  not  identical  with  that  in  13,  40,  but 
omitted  here  by  all  the  oldest  manuscripts  and  latest  critics, 
who  make  the  sentence  interrogative,  v:)Jiat  doest  thou?  or 
more  exactly,  ichat  art  thou  about  to  cJo  f  the  first  verb  being 
that  employed  above  in  v.  16,  and  often  elsewhere  (see  above,  on 
3,3.  5,35.  11,28.  12,6.  13,34.  16,27.  17,31.  18,14.  19,27. 
20,  3.7.13.38.  21,27.37.)  For  assigns  the  reason  of  his  ask- 
ing, or  according  to  the  other  text,  his  warnmg,  which  indeed 
is  equally  implied  in  the  interrogative  construction.  A  Ro- 
man, not  by  birth  or  residence,  but  in  right  and  privilege,  a 
Roman  citizen.  As  to  the  nature  and  the  value  of  this  cimtas 
or  citizenship,  see  above,  on  16,  37.  38. 

27.  Then  the  chief  captain  came,  and  said  unto 
him,  Tell  me,  art  thou  a  Roman  ?    He  said,  Yea. 

Xeither  the  centurion  nor  the  chiliarch  appears  to  have 
suspected  Paul  of  claiming  what  was  not  his  due,  perhaps  be- 
cause of  the  severity  with  which  false  clamis  were  punished 
(see  above,  on  16,  38.)  The  centurion  without  hesitation  goes 
to  his  commander,  saying.  This  man  is  a  Roman.  The  com- 
mander, it  is  true,  interrogates  the  prisoner,  but  rather  from 
surprise  and  curiosity  than  doubt  or  incredulity,  which  would 
have  led  him  to  stay  where  he  was,  instead  of  hurrying  back 
to  question  him.  Tell  me  if  thou  art,  the  full  form  of  the  ab- 
breviated question  in  v.  25.  The  oldest  manuscripts,  how- 
ever, omit  if,  so  that  the  form  of  the  interrogation  is  precisely 
that  presented  in  the  English  version,  except  as  to  the  order 
of  the  words,  which  in  Greek  is.  Tell  me,  thou  a  Roman  art? 
This  might  be  construed  as  an  exclamation,  which  would  make 
the  expression  of  surprise  still  stronger.  Yea,  in  modern  P^ng- 
lish,  yes,  a  form  scarcely  used  in  the  English  Bible.  The 
Greek  particle  occurs  above  in  5,  8, 

VOI-.  II, — 14 


314  ACTS    22,  28.  29. 

28.  Ami  the  cliicf  ca])taiii  answered,  With  a  great 
sum  obtained  I  this  freedom.  And  Paul  said,  But  I 
was  (free)  born. 

With  (or  for)  a  (/rent  sum  (lilerally,  mwh  ccqjital)  this 
freedom  (literally,  'polity^  citizonshii))  /  obtained  (acquired 
or  purchased,  as  in  1,  18  above.)  The  chiliarch  was  probably 
surprised  that  one  of  Paul's  ai)pearance  should  possess  the 
right  at  all,  and  still  more  that  he  should  have  the  means  to 
purchase  it,  the  customary  mode  of  acquisition,  and  the  only 
one  familiar  to  his  own  experience.  The  sale  of  such  rii^hts 
was  undoubtedly  a  common  practice  in  the  reign  of  Claudius, 
and  M-as  especially  promoted  by  liis  infamous  wife,  Messalina, 
who  at  first  exacted  the  highest  prices,  but  afterwards  ex- 
pressed her  contempt  for  the  distinction  by  allowing  men  to 
purchase  it  for  almost  nothing.  But  I  was  free  horn^  literally, 
hut  I  also  have  been  born^  an  unusual  expression,  which  most  * 
probably  means,  '  I  not  only  have  this  freedom  in  possession, 
as  it  seems  that  you  have,  but  was  also  born  to  it,  as  you  were 
not.'  It  was  not  merely  as  a  citizen  of  Tarsus  that  Paul  claimed 
this  birthright ;  for  although  that  city  received  important 
grants  from  Julius  Cajsar  and  Augustus,  this  was  not  among 
them.  If  it  had  been,  Paul  would  have  escaped  imprisonment 
and  stripes  before,  by  simply  stating  his  nativity  (see  above, 
on  22,  39.)  It  was  not  a  local  but  a  family  distinction,  how 
or  when  acquired  is  now  unknown,  most  probably  by  seiTice 
which  his  father  or  some  other  ancestor  had  rendered  to  the 
state,  or  the  successful  party,  during  the  long  civil  wars.  As 
to  his  motive  in  avowing  it  precisely  at  this  juncture,  it  was  no 
doubt  essentially  the  same  as  at  Phihppi  (see  above,  on  16,  37), 
but  regulated  by  the  same  discretion  which  he  exercised  in 
that  case.  Here,  besides  exemption  from  a  painful  and  dis- 
graceful process,  it  seems  to  have  procured  for  him  the  oppor- 
tunity and  honour  of  appearing  m  the  presence  of  the  Sanhe- 
drim, as  he  had  already  in  the  presence  of  the  people  (see 
below,  on  v.  30.) 

29.  Then  straightw^ay  they  departed  from  him 
which  should  have  examined  him :  and  the  chief  cap- 
tain also  was  afraid,  after  he  knew  that  he  was  a  Ro- 
man, and  because  he  had  bound  him. 

Then^  not  a  particle  of  time,  but  a  logical  connective  mean- 


ACTS   22,   29.  30.  315 

ing  therefore^  i.  e.  because  Paul  had  thus  avowed  his  birth- 
right as  a  Roman  citizen.  Straightway^  immediately,  without 
even  waiting,  it  would  seem,  for  an  order  from  the  Tribune, 
although  some  assume  that  it  was  given,  but  omitted  in  the 
record,  as  a  matter  of  course  or  of  routine.  Departed^  drew 
off,  left  him  to  himself  (see  above,  on  5.  38.  12,  10.  15,  38.  19, 
9.)  Those  about  to  examine  him^  i.  e.  by  scourging  (see  above, 
on  V.  24.)  That  they  were  influenced  by  fear  in  thus  abandon- 
ing their  task,  appears  from  what  immediately  follows,  and 
the  chiliarch  also  teas  afraid  {or  frightened)^  not  the  subal- 
terns or  soldiers  merely,  but  their  chief  commander.  Knoioing^ 
or  having  ascertained,  the  same  verb  that  is  used  above  in  v. 
24.  That  he  icas  a  Roman^  literally,  that  he  is  one,  thus  re- 
calling the  whole  scene  to  mind  as  actually  passing.  And 
because  he  had  boimd  hini^  not  at  first,  as  mentioned  in  21,  33, 
for  this  restraint  still  continued  (see  the  next  verse),  and  was 
lawful  till  the  charge  against  him  could  be  tried.  The  refer- 
ence is  rather  to  the  binding  mentioned  in  v.  25,  in  order  to 
his  being  scourged,  a  measure  inconsistent  with  Paul's  civil 
rights,  as  well  as  with  the  statute  of  Augustus,  still  preserved 
in  the  Digest  of  the  Civil  Law,  that  process  never  must  begin 
with  torture  {no7i  esse  a  tonnentis  incipiendum.)  It  is  not 
impossible,  however,  that  the  Tribune's  fears  had  reference  to 
Paul's  imprisonment,  but  were  not  strong  enough  to  put  an 
end  to  it,  especially  as  he  was  yet  in  doubt  as  to  the  charge 
against  him. 

30.  On  tlie  morrow,  because  lie  would  have  known 
the  certamty  wherefore  he  was  accused  of  the  Jews,  he 
loosed  him  from  (his)  bands,  and  commanded  the  chief 
priests  and  all  their  council  to  appear,  and  brought 
Paul  down,  and  set  him  before  them. 

Because  he  mould  have  known^  in  Greek  simply,  icishing 
to  knoio  (see  above,  on  14,  18.  19.)  The  certainty^  in  Greek, 
the  certain  (or  m fallible)^  i.  e.  the  true  state  of  the  case,  the 
real  facts.  (Compare  the  use  of  the  same  phrase  above,  in  21, 
34.)  The  article  is  here  used  in  a  way  peculiar  to  the  Greek 
idiom,  and  therefore  not  expressed  in  the  translation,  which 
would  literally  be,  the  why  (i.  e.  the  question  or  the  reason 
why)  Jie  is  accused^  the  present  tense  as  in  the  verse  preced- 
ing.    By  (or  according  to  another  reading, /rowi,  on  the  part 


310  ACTS   22,  30. 

of)  the  Jews,  loosed  him,  freed  liim  from  personal  restraint. 
J'Voin  his  hdjuls  is  omitted  in  tlie  oldest  mani!seri])ts  and 
latest  critieal  editions.  Coinmnnded,  or  required,  no  doubt 
by  virtue  of  oflieial  powers  in  cases  of  emergency  belonging 
to  the  governor  wlien  j)resent,  but  devolving  in  liis  absence  on 
the  commander  of  tlie  forces  in  Jerusalem,  most  probably  the 
second  Koman  oilicer  or  magistrate  in  all  Judea.  (See  below, 
on  23,  24.)  The  chief  priests  are  mentioned  as  the  most  im- 
portant class  of  counsellors,  and  then  all  the  ^anJiedrim,  the 
])ronoun  tJicir  being  omitted  by  the  latest  critics.  2o  (qjpear, 
literally,  to  come,  which  would  naturally  mean,  to  him,  into 
the  castle ;  but  the  oldest  reading  is  to  come  together,  to  as- 
semble, i.  e.  in  their  customary  ])lace  of  meeting.  This  had 
once  been  in  ■  the  temple,  but  according  to  an  old  tradition, 
was  at  this  time  in  a  hall  upon  Mount  Zion.  The  former  situ- 
ation seems  to  be  implied,  however,  in  the  phrase,  brought 
Paid  down,  i.  e.  from  the  camp  or  castle  of  Antonia,  by  the 
stairs  already  mentioned  (see  above,  on  21,  35.  40),  into  the 
area  or  enclosure  of  the  temple.  Set  him,  set  him  up,  caused 
him  to  stand  (see  above,  on  1,  23.  4,  Y.  5,  27.  6,  G.  13.)  Be- 
fore them,  literally,  hito  them,  i.  e.  into  the  midst  of  the  assem- 
bled council.  This  last  attempt  of  the  commander  to  iind  out 
what  Paul  had  done  or  been  accused  of,  by  making  a  national 
atiair  of  it  and  bringing  him  before  the  senate,  was  most  pro- 
bably suggested  by  his  previous  discovery  that  the  prisoner, 
at  lirst  so  harshly  and  contemptuously  treated,  was  a  Roman 
citizen  of  equal  privileges  with  himself  (see  above,  on  v.  28.) 
The  whole  narrative  illustrates  the  perplexity  in  which  the 
Roman  rulers  of  the  Jews  were  constantly  involved,  and  to 
wliich  Paul  owed  this  unexpected  opportunity  of  making  his 
second  Ajiology  before  the  highest  court  of  Israel. 


CHAPTER  XXm. 

It  is  highly  important  here  to  bear  in  mind,  that  Paul  w\as  not 
a  mere  chance  visitor  to  Jerusalem,  accidentally  involved  in  a 
disturbance  there,  but  the  Apostle  of  the  Gentiles,  specially 
commissioned  to  make,  as  it  were,  a  last  appeal  to  Israel,  be- 
fore he  iinally  transferred  liis  centre  of  operations  to  the  great 


ACTS  23,  1.  317 

metropolis  and  mistress  of  the  heathen  world.  All  that  is  re- 
corded of  his  acts  and  sufferings,  in  his  farewell  visit  to  the 
Holy  City,  must  be  viewed  as  having  an  official  character  on 
his  part,  and  a  representative  or  national  signiticancy  on  the 
part  of  those  with  whom  he  came  in  contact,  both  as  friends 
and  foes.  Having  borne  his  testimony  to  the  people  from  the 
castle  stairs  and  been  rejected  by  them,  he  now  appears,  for 
the  same  momentous  purpose,  in  the  presence  of  the  Sanhe- 
drim, of  which  he  had  once  been  a  member,  or  at  least  an 
emissary.  But  the  rejection  of  his  testimony  here  is  still 
more  prompt  and  violent  than  in  the  other  case  (1-5.)  Un- 
der the  influence  of  party  spirit,  the  Pharisees  espouse  his 
cause,  but  only  for  the  moment,  and  so  as  to  increase  his  per- 
sonal danger,  from  which  he  is  a  third  time  rescued  by  the 
Romans  ((3-10.)  The  disappointed  zealots  form  a  plot  against 
his  life,  from  which  he  is  a  fourth  time  rescued  by  the  Romans 
(11-22.)  Having  been  thus  repeatedly  rejected  by  the  Jews 
and  protected  by  the  Gentiles,  he  is  finally  delivered  from  the 
power  of  the  former,  and  entrusted  to  the  keeping  of  the  lat- 
ter, being  transferred  by  the  Tribime  at  Jerusalem  to  the 
Procurator  at  Cesar ea  (23-35.) 

1.  And  Paul,  earnestly  beholding  the  council,  said. 
Men  (and)  brethren,  I  haA^e  lived  in  all  good  conscience 
before  God  until  this  day. 

Gazing  steadily  (or  intently)^  a  favourite  word  of  Luke's, 
especially  m  this  book  (see  above,  on  1,  10.  3,  4.  12.  6,  15.  7, 
55.  10,  4.  11,  6.  13,  9.  14,  9),  and  therefore  not  to  be  ex- 
plained here  in  any  special  sense,  as  denoting  or  implying 
weakness  of  sight,  but  in  accordance  with  its  general  usage  as 
expressive  of  earnestness  and  boldness,  and  especially  of  that 
good  conscience  which  is  afterwards  expressed  in  words.  Mero 
{and)  brethren^  without  the  still  more  deferential  titlo^  fathers^ 
which  he  used  in  the  beginning  of  his  speech  to  the  people 
(see  above,  on  22,  l),  although  here,  as  it  would  seem,  pecu- 
liarly appropriate  when  he  was  addressing  the  Senate  or  El- 
dership of  Israel  (see  above,  on  22,  5.)  If  the  difference  was 
not  accidental  and  unmeaning,  or  belonging  rather  to  the 
summary  report  than  to  the  actual  discourse,  it  may  be  under- 
stood as  an  indirect  assertion  of  his  equality  with  those  whom 
he  addressed,  and  as  having  forfeited  no  rights  which  he  liad 
once  possessed,  as  a  member  of  the  body,  or  at  least  of  the 


318  ACTS   23,  1. 

theocracy,  a  claim  M'hicli  is  also  tlien  expressed  in  words.  The 
notion  that  it  was  mere  rudeness,  or  at  l)est  fnrfj^ettulness  in 
Paul,  is  an  absurd  device  of  tliat  neology  which  loves  to  pick 
flaws  even  in  the  manners  of  Apostles.  Anticipating,  proba- 
bly, the  interruption  which  ensued,  Paul  puts  into  a  single 
sentence  the  sum  total  of  what  he  wished  to  say,  to  wit,  that 
so  far  from  being  an  apostate  or  a  renegade,  he  claimed  to  be 
still  a  faithful  member  of  the  chosen  j)eople,  and  to  have  uni- 
formly acted  in  accordance  with  his  theocratical  obligations. 
This  involved  the  doctrine  Avhich  he  always  taught,  that 
Christianity  was  the  genuine  develoj)ement  of  ancient  Judaism, 
so  that  he,  and  not  his  adversaries,  held  fast  to  the  true  design 
and  spirit  of  the  Mosaic  institutions.  The  word  conscience 
and  the  phrase  good  conscience  are  confined  (with  the  excep- 
tion of  John  8,  b)  to  the  dialect  of  Paul  and  Peter.  (The  full 
phrase  occurs  only  in  1  Tim.  1,  5.  19.  Heb.  13,  18.  1  Pet.  3,  16. 
21.)  It  here  means  consciousness  of  rectitude  and  faithfulness, 
not  merely  in  the  general,  but  with  specific  reference  to  those 
peculiar  rights  and  obligations  which  are  suggested  by  the 
accompanying  verb  in  the  original,  though  not  at  all  by  the 
translation.  Lived  is  a  gratuitous  attenuation  of  a  Greek  verb 
derived  from  the  noun  citizen^  and  meaning  therefore  to  act 
the  part,  enjoy  the  rights,  perform  the  duties,  of  a  citizen,  or 
one  belonging  to  some  state  or  body  politic.  The  only  such 
organization  that  can  be  referred  to  here  is  the  Theocracy,  or 
ancient  church,  in  its  twofold  form,  ecclesiastical  and  national, 
of  which  the  fSanhedrim  was  still  the  ostensible  representative, 
but  which  Avas  really  continued  in  the  Christian  Church,  with- 
out its  national  restrictions,  and  of  wiiich  Paul  therefore  was 
more  really  a  citizen  than  those  whom  he  addressed.  In  this 
same  proper  sense,  and  not  as  a  mere  figure  or  accommoda- 
tion, he  applies  the  Greek  word  to  the  Christian  life,  in  the 
only  other  i>lace  where  it  occurs  (Phil.  1,  27),  and  where  it  is 
no  less  diluted  by  the  English  version,  although  not  precisely 
in  the  same  form.  The  specific  sense  oi  theocratic  citizenship 
is  given  to  the  verb  here  by  the  phrase,  to  God^  which  does 
not  mean  before  God^  i.  e.  in  his  presence,  nor  is  it  a  superla- 
tive expression  (see  above,  on  7,  20)  meanmg  truly  or  com- 
jyletely^  but  is  to  be  strictly  understood  as  qualifying  what 
precedes,  I  have  lived  as  a  citizen  to  God^  or  of  that  body  in 
which  God  is  the  immediate  sovereign.  That  this  sense  of  the 
terms  is  agreeable  to  Hellenistic  usage,  may  be  seen  from  the 
occurrence  of  the  same  verb  in  the  apocryphal  but  ancient 


ACTS  23,  1.  2.  319 

books  of  Maccabees,  in  reference  to  the  practice  of  the  Jews' 
religion,  and  accompanied  by  qualifying  phrases  corresponding 
to  the  one  here  used,  e.  g.  to  the  law^  to  the  laws  of  God^  ac- 
cording to  the  customs  (W-)])  of  their  forefathers  (2  Mace.  6,  1. 
11,  25.  3  Mace.  3,  4.)  Thus  understood,  the  clause  before  us 
is  not  a  vague  profession  to  have  acted  conscientiously,  either 
before  or  after  his  conversion,  but  a  definite  and  bold  claim  to 
have  acted  theocratically,  i.  e.  as  a  faithful  member  of  the 
Jewish  church,  from  which  they  represented  him  as  an  apos- 
tate. Until  this  day^  or  to  this  very  day,  not  only  while  he 
persecuted  Christianity,  but  still  more  since  he  was  converted 
to  it. 

2.  And  tlie  high  priest  Ananias  commanded  them 
that  stood  by  to  smite  him  on  the  mouth. 

This  was  not  an  unmeaning  act  of  brutal  violence,  nor  a 
mere  expression  of  resentment  at  Paul's  not  addressing  them 
as  Fathers,  as  it  might  have  seemed  to  be  if  the  preceding 
verse  only  contained  the  first  words  of  his  address  without 
disclosing' what  he  meant  to  say.  But  as  it  really  contains  the 
sum  and  substance  of  his  whole  defence,  which  he  could  only 
have  explained  and  ampUfied  if  sufiered  to  proceed,  the  action 
here  recorded  was  an  arbitrary  but  significant  reply  to  it, 
clothed  in  the  form  of  a  symbohcal  gesture,  like  stoning  and 
the  rending  or  shaking  of  the  garments.  Striking  on  the  mouth 
implies  a  previous  unlawful  use  of  it,  as  well  as  an  injunction  to 
cease  speaking.  This  mode  of  silencing  improper  self-defence 
upon  the  part  of  accused  persons  is  said  to  be  still  practised 
Mt  the  court  of  Persia.  Translated  into  language  it  was  here 
equivalent  to  saying,  that  Paul's  claun,  not  only  to  integrity 
and  innocence  as  some  suppose,  but  to  the  highest  theocratical 
fidelity,  was  false  in  itself,  and  grossly  insulting  to  his  judges, 
whom  it  charged,  by  necessary  impUcation,  with  being  them- 
selves unfaithful  to  their  great  national  and  religious  trust. 
(See  above,  on  7,  51-53,  where  Stephen  urges  the  same  accu- 
sation in  express  and  most  offensive  terms.)  Whether  this 
practical  repudiation  of  Paul's  theocratic  claims  can  be  regard- 
ed as  the  act  of  the  whole  body,  depends  upon  the  doubtful 
and  disputed  question,  as  to  the  position  occupied  by  Ananias. 
It  is  commonly  assumed,  as  a  matter  of  course,  or  as  the  only 
sense  that  can  be  put  upon  this  verse  and  v.  4  below,  that  he 
was  the  actual  High  Priest  at  this  time,  and  as  such  presiding 


320  ACTS  23,  2. 

in  the  Sniilu'drim  (see  above,  on  4,  0.  7,  1.)  That  tliere  was  a 
Ili^h  Pr'u'st  ot*  this  name  about  the  time  in  <|Mestion,  is  ex- 
pressly stated  by  Josei»hus,  who  (h'seribes  him  as  .an  avarieious, 
overbearini^  man,  and  represents  him  as  liavini,'  been  involved 
in  a  disjmte  with  the  Samaritans,  in  eoTise(pienee  of  which  the 
Roman  governor,  C^uadiatus,  sent  l»im  to  answer  for  himself 
before  the  Emjteror.  But  wliether  he  was  there  detained  or 
sent  baek  to  Judea,  and  if  so,  whether  lie  continued  or  was 
re-ap))ointed  High  IViest,  are  dispu^ted  ])oints,  in  reference  to 
which  Joseijhus  has  been  variously  understood,  although  the 
latest  writers  are  inclined  to  the  opinion  that  lie  did  return, 
which  vindicates  Luke's  accuracy  in  referring  to  him  liere. 
But  even  upon  this  hypothesis,  it  still  continues  doubt  fid 
whether  he  retained  his  office,  or  usurped  it  during  a  vacancy, 
or  merely  held  a  place  among  the  many  High  Priests  who  had 
been  successively  put  up  and  down  by  Roman  intervention. 
(See  above,  on  4,  6.)  It  should  be  remembered  that  the  in- 
tricacy and  confusion  of  the  history  on  these  points  is  not  ne- 
cessarily the  fault  of  the  historian,  but  arises  from  the  actual 
irregularities  existing  at  this  crisis  of  the  Jewish  history,  when 
every  thing  was  tending  to  the  outbreak  of  that  war  in  which 
the  Hebrew  commonwealth  was  finally  destroyed.  As  the 
same  Greek  word  is  rendered  JfigJi  and  Chief  Priests^  and  as 
there  certainly  were  many  titular  High  Priests  at  once,  it  is 
highly  arbitrary  to  insist  upon  the  strict  interpretation  of  the 
title  here,  as  meaning  the  one  recognized  and  acting  at  the 
time  here  mentioned,  although  this  is  certainly  the  natural 
presumption,  unless  something  in  the  context  should  recpiire 
or  suggest  the  wider  meaning  which  is  equally  agreeable  to 
usage.  Those  standing  by  hira  might  denote  those  members 
of  the  council  who  were  nearest  to  the  prisoner ;  but  the  verb 
commanded  seems  to  favour  the  opinion  that  the  phrase  de- 
notes the  ministerial  officers  or  attendants  of  the  council. 
There  is  no  need,  however,  of  taking  bystanders  in  the  specific 
sense  of  servants  or  attendants,  which  it  is  thought  to  have  in 
Luke  1,  19.  John  18,  22  (but  compare  John  19,  26),  as  this 
would  require  us  to  read,  standing  by  (or  near)  himself  i.  e. 
the  High  Priest,  whereas  the  natural  construction  is,  those 
standing  by  (or  near  to)  Paul.  If  Ananias  is  here  introduced, 
not  as  the  actual  High  Priest  presiding  in  the  council,  but  as 
a  previous  incumbent  and  the  leader  of  a  taction,  this  com- 
mand may  be  addressed  to  his  own  adherents  or  those  stand- 
ing near  to  him,  as  the  leaders  in  the  Englisli  Parliament  de- 


ACTS   23,  2.  3.  321 

scribe  tliose  acting  with  them  as  the  gentlemen  around  or  nia;h 
them.  The  question  as  to  Ananias  cannot  be  conchisively  de- 
termined without  some  regard  to  the  ensuuig  verses. 

3.  Tlien  said  Paul  unto  liim,  God  shall  smite  tliee, 
(tliou)  wliited  wall ;  for  sittest  tliou  to  judge  me  after 
the  law,  and  commandest  me  to  be  smitten  contrary  to 
the  law  ? 

Shall  smite^  hterally,  is  (or  is  about)  to  sraite^  the  first  verb 
denoting  sunple  futurity  (see  above,  on  22,  16.  26.  29),  without 
expressing  (although  it  of  course  implies)  intention  or  deter- 
mination on  the  part  of  God,  much  less  a  desire  on  the  part 
of  Paul  himself;  so  that  the  old  idea  of  a  (human)  curse  or  im- 
precation is  at  variance  with  the  very  form  of  the  original. 
The  only  sense  consistent  with  this  form  is  that  of  a  prediction 
or  prophetical  denunciation,  not  of  the  general  fact  that  con- 
dign jDunishment  awaits  such  sinners  (compare  Gen.  9,  6.  Matt. 
26,  52),  but  of  the  sj^ecitic  fact  that  this  man  was  himself  to 
be  smitten  of  God.  This  is  not  only  the  natural  meaning  of 
the  words,  but  is  confirmed  by  the  event,  as  we  learn  from 
Josephus  that  this  Ananias,  in  the  beginning  of  the  Jemsh 
War,  was  taken  from  an  aqueduct  where  he  lay  concealed, 
and  put  to  death  by  sicarii  or  assassins,  perhaps  some  of  the 
same  zealots,  whose  fanaticism  he  encouraged  and  inflamed  on 
this  occasion.  W/iited,  i.  e.  either  washed  or  plastered  with 
lime,  as  the  original  word  signifies.  A  vjhited  ivall  is  a  fami- 
liar figure  for  a  fair  outside,  behind  which  or  within  which  all 
is  foul  and  filthy.  Our  Saviour  uses  the  still  stronger  image 
of  a  ichited  sepulchre  (Matt.  23,  27.)  In  this  case,  as  in  that, 
there  is  reference,  no  doubt,  to  personal  hypocrisy ;  but  as  the 
essential  idea  is  a  wider  one,  to  wit,  that  of  false  appearances 
in  general,  it  is  natural  to  give  the  phrase  a  wider  meaning,  as 
applied  not  only  to  the  private  character  of  Ananias,  but  to 
the  hollow  and  unreal  nature  of  the  very  ofiice  which  he  held 
or  had  held,  and  indeed  of  the  whole  system  ^\4iich  it  repre- 
sented. Nothing  could  well  be  more  descriptive  of  the  Cere- 
monial Law,  as  it  was  suftered  to  subsist  till  the  destruction 
of  Jerusalem,  a  mere  shell  or  framework,  venerable  and  be- 
loved for  the  fathers'  sake,  but  from  Avhich  the  vitality  or 
essence  had  now  passed  into  anotlier  form,  than  this  homely 
figure  of  a  whited  wall,  behind  ^vhich  there  was  nothmg,  at 
VOL.  II. — 14^ 


322  ACTS  2;{,  .'{. 

least  nothinor  trood  or  even  slightly.  Thus  cxplainofi,  Paul's 
lani^uai^c  may  be  })ara|)lirase(l  as  follows.  '  You  coniniand  me 
to  i)e  siuilten,  l)ut  a  tiir  worse  stroke  from  God  liimself  awaits 
you,  the  uuworthy  clainiant  of  an  office  once  ordained  of  God, 
but  now  itself  a  mere  mask  and  disijjuise  of  human  corruption 
under  tlie  name  and  ij^arb  of  institutions,  which  have  done 
their  office  and  are  soon  to  vanish  even  from  the  si^jht  of  men.' 
That  this  severe  denunciation  was  a  burst  of  sinful  passion, 
is  entirely  at  variance  with  l*aul\s  whole  position  in  this  narra- 
tive, and  not  supj)orted  in  the  least  by  his  complaint  of  the  in- 
justice done  him,  which  he  had  a  right  to  utter,  even  if  only 
personally  interested,  much  more  when  thus  treated  in  his  offi- 
cial representative  ca])acity.  For  sittest  thou.,  literally,  and 
thou  slttcst^  the  conjunction  having  a  peculiar  force  in  such 
connections,  nearly  equivalent  to  then  or  so  then  (as  in  Luke 
10,  29,  and  elsewhere.)  Sitting  is  probably  in  all  languages 
and  nations  the  appropriate  judicial  posture.  (See  Judg.  5, 
10.  Ps.  9,  7.  122,  5.  Prov.  20,  8.  Isai.  28,  6.)  Sittest  judging 
(or  to  judge)  me,  does  not  necessarily  imply  that  Ananias  was 
presiding,  because  every  member  of  the  Sanhedrim  was  acting 
as  a  judge  on  this  occasion,  and  because  by  his  command  to 
smite  Paul  he  had  volunteered  a  premature  decision  of  the 
case  before  he  heard  it,  Avhether  acting  as  the  president  or  as 
an  individual.  (For  a  similar  abuse  of  the  same  verb,  but  in 
another  apjilication,  see  above,  on  15,  19.)  Contrary  to  the 
laia  is  in  Greek  a  participle,  and  means  breaking  the  law^  or 
acting  lawlessbj.  (Compare  the  corresponding  noun  in  2  Pet. 
2,  16.)  The  lawlessness  was  tw^ofold  and  consisted,  first,  in 
the  unworthy  and  unjust  treatment  of  Paul's  person  ;  then, 
in  arbitrarily  condemning  him  before  he  heard  him.  Here  let 
it  be  again  observed,  that  Paul  was  not  on  trial  simply  for 
himself,  but  for  his  Master,  whose  pretensions  as  the  true  Mes- 
siah were  involved  in  Paul's  defence  before  the  Sanhedrim. 
The  truth  of  his  assertion  in  the  first  verse,  that  he  had  been 
faithful  to  the  church  of  the  Old  Testament,  depends  entirely 
on  the  fact  that  Christ  had  not  destroyed  its  institutions  but 
fulfilled  them.  Here  then,  as  well  as  in  v.  6  below,  he  identi- 
fies his  own  cause  with  the  cause  of  Christianity,  and  therefore 
when  he  speaks  of  having  been  unjustly  dealt  with,  the  com- 
plaint has  reference  to  something  more  than  personal  maltreat- 
ment, and  cannot  i)Ossibly  be  reckoned  as  an  ebullition  of  mere 
piivate  feeling. 


ACTS    23,  4.  5.  323 

4.  And  they  that  stood  by  said,  Revilest  thou  God's 
high  priest  ? 

This  has  often  been  regarded  as  conclusive  evidence  that 
Ananias  was  the  actual  High  Priest,  because  no  other  would 
be  called  the  High  Priest  of  God.  But  the  force  of  this  argu- 
ment depends  entirely  on  the  persons  so  describing  him.  As 
we  have  seen  before  (on  4,  6),  the  actual  possession  of  the 
office  was  determined,  not  by  the  Mosaic  law,  but  by  the  Ro- 
man government,  who  looked  upon  the  priesthood  chiefly  as  a 
national  or  civil  function,  representing  the  whole  body,  and 
the  most  convenient  medium  of  communication  with  its  for- 
eign masters.  This  seems  to  be  the  only  explanation  of  the 
fact  that,  while  in  other  points  the  Jews  were  left  in  undis- 
turbed possession  of  their  own  religion,  the  High  Priesthood 
was  subjected  to  continual  change,  at  the  caprice  or  discretion 
of  the  Romans.  In  the  eyes  of  all  strict  Jews,  however,  there 
could  be  but  one  legitimate  High  Priest  living  at  the  same 
time,  and  his  rights  were  founded  on  descent  from  Aaron,  not 
on  the  decisions  of  a  heathen  power.  There  might  indeed  be 
adverse  claims  among  the  Jews  themselves,  and  more  than  one 
competitor  might  be  supported,  each  by  his  own  adherents,  as 
the  legitimate  incumbent.  That  there  were  such  rivalries  and 
conflicts,  is  not  only  in  itself  a  j^robable  result  of  causes  which 
we  know  to  have  been  in  operation,  but  the  natural  impression 
made  by  the  contemporary  history.  If  they  that  stood  hy  are 
the  same  in  this  verse  as  in  that  before  it,  where,  as  we  have 
seen,  the  words  may  have  respect  to  the  immediate  friends 
and  partisans  of  Ananias,  then  the  phrase  God''s  High  Priest 
only  proves  that  his  adherents  so  regarded  him,  while  others 
may  have  been  preferred  by  other  Jewish  factions,  and  still 
another  recoonized  and  upheld  by  the  Romans  in  the  actual 
possession  of  the  title  and  prerogatives  belonging  to  the  oflice. 
If,  on  the  other  hand,  Ananias  was  the  actual  High  Priest,  they 
that  stood  hy  will  have  the  same  sense  as  in  v.  2,  either  the 
general  one  of  persons  present,  or  the  more  specific  one  of  ofii- 
cers,  attendants.  On  any  of  the  suppositions  which  have  been 
suggested,  the  adherents  of  the  High  Priest  would  of  course 
regard  Paul's  prophetic  denunciation  as  impious  and  msolent. 

5.  Then  said  Paul,  I  wist  not,  brethren,  that  he 
was  the  high  priest :  for  it  is  written,  Thou  shalt  not 
speak  evil  of  the  ruler  of  thy  people. 


324  ACTS   23,  5. 

The  fashionable  sentimental  view  of  this  verse  is,  that 
Paul  aeknowledujes  his  liavini,^  spoken  in  a  fit  of  ])assi<)n,  and 
apoloi^izes  lor  it.  Jiiit  besides  the  sheer  impossibility  of 
making  I  wist  ?wt  (i.  e.  did  not  know)  mean  7  did  not  con- 
sider (or  remember  at  the  moment),  tlie  aekno\vle<lgment 
itself  would  be  at  varianee  with  all  the  facts  and  eircumstances 
of  the  case.  The  objection  is  not,  as  some  seem  to  imacfine, 
that  the  great  Apostle  Avas  entirely  free  from  himian  weak- 
ness, but  that  its  exhibition  is  })reeluded  by  the  s})ecial  com- 
mission under  which  he  acted  as  a  witness  for  his  Master  at 
Jerusalem,  both  to  the  masses  and  the  rulers  of  the  Jews.  In 
what  imati^inable  juncture  of  his  history,  if  not  in  this,  could  he 
cxjiect  Christ's  i)romise  to  be  verified,  "but  when  they  deliver 
you  up,  take  no  thought  how  or  what  ye  shall  speak ;  for  it 
shall  be  given  you  in  that  same  liour  M'hat  ye  shall  speak ;  for 
it  is  not  ye  that  speak,  but  the  Spirit  of  your  Father  M'hich 
s})eaketh  in  you"  (Matt.  10,  19.  20.  Mark  13,  11.)  After  hav- 
ing been  directed  to  postpone  his  long-desired  voyage  to  Rome, 
for  tlie  very  purpose  of  this  iarewell  visit  and  appeal  to  his 
own  people,  and  then  so  providentially  brought  into  contact, 
first  with  the  representative  assemblage  from  all  nations  in  the 
area  of  the  temple  at  the  feast  of  Pentecost,  and  now  with  the 
official  representatives  of  Israel  in  their  aggregate  and  organ- 
ized capacity,  there  is  something  monstrous  in  the  su})position 
that  a  single  act  of  violent  injustice,  added  to  the  thousands 
which  he  had  before  experienced,  betrayed  him  into  an  intem- 
perate expression  of  unsanctified  resentment,  and  that  Luke 
has  solemnly  recorded  this  unhappy  and  unseasonable  burst 
of  feeling,  lor  the  sake  of  showing  liow  inferior  I*aul  was  to 
his  Master,  and  yet  how  gracefully  and  frankly  he  could  make 
amends  for  such  offences.  Jerome's  famous  contrast  between 
Paul's  behaviour  and  that  of  Christ's  uj)()n  a  similar  occasion 
(John  18,  22.  23),  though  often  quoted  with  applause,  contains 
a  double  fallacy ;  first,  in  assuming  that  our  Saviour  literally 
acted  on  his  t)wn  rule,  that  Avhen  smitten  upon  one  cheek  we 
must  turn  the  other  also  (Matt.  5,  39),  whereas  he  expostulated 
and  resisted  no  less  really,  though  certainly  in  milder  terms,  than 
Paul  himself;  and  then  hi  taking  it  for  granted  that  the  con- 
duct of  his  Ibllowers  was  to  be  governed  by  his  own  example 
in  a  situation  to  which  theirs  was  never  perfectly  analogous, 
rather  than  by  his  immediate  and  express  instructions  wifh  re- 
spect to  the  particular  emergency  in  which  they  were  to  act. 
That  Paul  was  thus  diiected  and  restrained,  is  not  exphcitly 


ACTS   23,  5.  325 

affirmed,  but  is  really  included  in  the  promise  above  cited, 
which  of  course  extends  to  Paul  as  an  Apostle,  and  in  perl'ect 
keeping  with  the  whole  series  of  events  by  which  he  had  been 
brought  into  his  present  trying  situation.  Another  fallacy, 
which  runs  through  some  interpretations  of  this  verse,  is  that 
of  confounding  Paul's  supposed  infirmity  of  temper  Avith  the 
sins  of  Patriarchs  and  other  lioly  men,  so  frequently  and  can- 
didly recorded  in  the  Scriptures.  But  m  all  such  instances, 
the  act  is  sinful  in  itself,  and  incapable  of  any  other  explana- 
tion, which  is  very  flir  from  being  the  case  here ;  or  the  divine 
displeasure  is  distinctly  indicated,  either  in  express  words,  or 
by  retributive  judgments,  or  by  both,  as  in  the  case  of  David 
(2  Sam.  12,  10.  11)  ;  whereas  no  case  can  be  found  m  which  a 
Prophet  or  inspired  man,  acting  by  express  divine  direction, 
in  a  most  momentous  crisis,  was  allowed  to  fall  into  such  errors 
in  the  very  act  of  executing  his  commission,  or  another  man 
inspired  to  record  his  weakness.  (See  below,  on  v.  11.)  To 
the  view  now  taken  of  the  passage  no  objection  can  be  drawn 
from  the  quotation  in  the  last  clause,  which  is  simply  tanta- 
mount to  saying,  'I  know  the  law  that  you  refer  to  (Ex.  22, 
28),  but  I  am  not  guilty  of  its  violation.'  This  is  at  least  as 
natural  and  easy  a  construction  as  the  one  which  supposes  the 
sudden  recollection  of  the  law  in  question  to  have  brought 
Paul  to  his  senses  and  conA'inced  him  of  his  indiscretion.  But 
the  question  still  remains,  in  what  sense  Paul  could  say,  lie  1st 
not  that  he  teas  the  Hujh  Priest^  or  as  the  words  ought  to  be 
translated,  I  knew  not  that  he  is  the  High  Priest.  Some  say 
that  Paul  was  not  acquainted  with  his  person,  on  account  of 
his  long  absence  and  the  frequent  changes  in  the  office.  The 
reply  often  made  to  this,  that  the  official  dress  and  seat  of  the 
High  Priest  must  have  revealed  him  even  to  a  stranger,  much 
more  to  one  so  familiar  with  the  Jewish  forms  and  usages  as 
Paul  was,  is  only  true  upon  the  doubtful  supposition,  that  this 
Ananias  was  the  acting  High  Priest,  in  the  strict  sense  of  the 
terms,  and  as  such  presiding  upon  this  occasion.  Another  an- 
swer is  that  Paul,  from  weakness  of  sight,  or  looking  in  a  dif- 
ferent direction,  or  the  general  confusion,  did  not  know  from 
whom  the  order  had  ])roceeded.  But  besides  the  statement 
in  v.  3,  that  Paul  addressed  the  words  to  him^  i.  e.  to  Ana- 
nias, this  would  not  have  been  an  answer  to  the  general 
charge  of  speaking  evil  of  the  rulers  of  his  people.  Another 
objection  to  both  these  solutions  is  that  they  suppose  Paul  to 
mean,  '  I  did  not  know  him  but  I  know  him  now,'  whereas  the 


320  ACTS  2:^  5. 

present  tense  (ccrrt)  necessarily  implies,  that  his  ic^norance, 
whatever  it  niiirht  be,  still  continued.  Tlie  comV)ination  of  the 
past  and  j)resent  Tornis  can  only  be  explained  by  understanding 
him  to  nu'an,  '  I  ilid  not  know  (and  I  do  not  now  know)  that  he 
is  the  High  Priest.'  This  is  referred  by  some  to  his  irregular 
appointment,  or  to  his  liaving  been  deposed,  or,  by  a  sort  of 
irony,  to  his  ])ersonal  unworthiness.  *  I  did  not  know  that 
such  a  man  could  ])e  the  High  Priest.'  But  the  most  satisfac- 
tory solution  is,  that  Paul  means  to  deny  that  Ananias  was  in 
any  such  sense  Higli  Priest,  as  to  make  him  a  violator  of  the 
law  in  Exodus.  And  this  he  might  affirm,  on  either  of  the 
previous  sui)]K)sitions  as  to  this  man's  actual  relation  to  the 
office,  i.  e.  Mhether  he  was  acting  now  as  High  Priest,  or  was 
only  one  of  many  who  had  filled  the  office  and  still  bore  the 
title  (see  above,  on  v.  2.)  This  distinction  is  of  less  exegetical 
importance,  because  Paul's  denunciation  was  not  meant  to  ter- 
minate upon  the  individual,  but  through  hhn  aimed  at  the  en- 
tire system,  of  which  he  claimed  to  be  the  representative. 
That  this  is  not  more  clearly  stated"  is  a  part  of  that  reserve 
and  toleration  which  distinguish  the  whole  apostolic  mode  of 
treating  the  Mosaic  institutions,  during  this  anomalous  and 
doubtful  interval.  As  Paul  could  at  the  same  time  teach  the 
independence  of  salvation  upon  all  ceremonial  observances,  and 
yet  conform  to  them  himself  for  safety  or  conciliation,  so  he 
might  virtually  represent  the  priesthood,  and  the  law  of  which 
it  was  the  centre,  as  an  abrogated  system,  without  saying  so 
explicitly,  as  long  as  God  permitted  the  external  framework 
to  continue  ;  a  reserve  which  may  have  had  respect  to  the  pre- 
possessions of  the  Christian  Jews,  of  which  they  Avere  not 
wholly  disabused  until  the  great  catastrophe,  a  few  years  after 
these  events.  (See  above,  on  21,  20.)  If  the  views  here  taken 
of  this  difficult  and  interesting  passage  are  correct,  Paul's  re- 
ply to  the  reproach  of  the  bystanders  may  be  paraphrased  as 
Ibllows.  '  You  upbraid  me  with  insidting  the  High  Priest  of 
God,  but  whom  or  which  of  those  who  bear  the  name  ?  The 
very  presence  of  so  many  claiming  this  distinction  shows  how 
utterly  your  practice  has  departed  from  the  ancient  one,  and 
makes  it  scarcely  possible  to  know  who  or  who  is  not  the  legit- 
imate successor  of  Aaron.  When  I  reproved  this  man,  and 
threatened  him  with  condign  judgments  for  his  malice  against 
me  and  against  him  whose  I  am  and  whom  I  serve,  I  did  not 
know,  and  do  not  now  know  that  he  is  the  High  Priest  of  God. 
I  know,  though  you  do  not,  that  the  office  exists  only  in  ap- 


ACTS  23,  5.  6.  327 

pearance  and  in  name,  and  that  even  that  will  soon  be  done 
away,  so  as  to  leave  not  a  vestige  of  that  ancient  and  divhiely 
constituted  priesthood,  which  I  could  not  have  reviled  with- 
out a  flagrant  violation  of  the  law,  Thou  shalt  not  speak  evil 
of  the  ruler  of  thy  people.' 

6.  But  when  Paul  perceived  that  the  one  part  were 
Sadducees,  and  the  other  Pharisees,  he  cried  out  in  the 
council,  Men  (and)  brethren,  I  am  a  Pharisee,  the  son 
of  a  Pharisee  :  of  the  hope  and  resurrection  of  the  dead 
I  am  called  in  question. 

When  Paul  perceived  might  seem  to  mean  that  among 
those  present  he  now  recognized  persons  belonging  to  both 
parties;  but  the  meaning  of  the  Greek  is  simply,  JPaul  k?iow- 
ijig^  i.  e.  knowing  it  beforehand  as  a  standing  fact,  and  not 
that  he  discovered  it  as  something  new,  by  looking  round  him 
upon  this  occasion.  Were  Sadducees^  or  more  exactly,  is  (com- 
posed) of  Sadducees^  and  the  other  of  Pharisees.  These  were 
the  two  great  parties,  commonly  called  sects,  between  which 
the  nation  was  divided,  and  the  representatives  of  which  were 
no  doubt  as  continually  present  in  the  Sanhedrim  as  Whigs 
and  Tories  in  the  British  Parliament.  (See  above,  on  4,  1.  5, 
17.)  Meii  {and)  brethren ^tho,  same  friendly  but  not  flattering 
address  which  he  had  used  before  (in  v.  1.)  Son  of  a  Phari- 
see^ or  as  the  oldest  copies,  versions,  and  Fathers  have  it,  son 
of  Pharisees.,  which  some  refer  to  both  his  parents,  others  to 
the  whole  line  of  his  ancestry,  as  far  back  as  these  party  lines 
existed,  which  are  commonly  hereditary,  though  the  plural 
form  does  not  exclude  particular  exceptions.  The  essential 
fact  asserted  is,  that  his  connections  had  been  always  with 
that  party,  which  contended  for  the  national  peculiarities  of 
Judaism,  in  opposition  to  the  liberal  or  latitudinarian  conces- 
sions of  the  Sadducees.  In  their  later  and  degenerated  state, 
the  former  had  been  led  to  overload  the  law  with  mere  tradi- 
tions, and  the  latter  to  repudiate  even  some  essential  doc- 
trines. Of  one  such  diflfercnce  between  them  Paul  avails 
himself  by  crying.  Of  i\.  e.  about,  concerning)  hojye  and  resur- 
rection of  {the)  dead  1  am  called  in  question.,  WIqi'-aWx^  judged 
or  tried.  By  Iiojye  and  resurrection  many  understand  the 
hope  of  such  a  resurrection,  by  the  figure  called  hendiadys 
(see  above,  on  2,  42.)     More  probably,  however,  one  is  a  gene- 


328  ACTS  'j:{,  G. 

ric  and  llio  other  a  spccilic  Itrm,  tlic  liopt  (of  Israel)  lukI  (as  a 
necessary  ])art  of  it,  or  necessarily  connected  Vvith  it,  tliat  of 
tlie)  resiirrn'tion  of  {the)  dead.  Xow  tlie  hoj)e  of  Israel,  wlien 
absolutely  used,  must  mean  the  Iiope  of  the  Messiah  (see  be- 
low, on  20,  0.  7),  and  this,  in  Paul's  view,  was  insei)arable  from 
the  ixreat  fact  of  his  resurrection,  which  again,  as  he  demon- 
strates in  one  of  his  epistles,  is  the  ])ledge  and  foretaste  of  a 
i^eneral  resurrection  (1  Cor.  15,  12-20.)  Thus  explained,  the 
brief  j)hrase,  hope  and  rei<urrection  of  the  dead,  embraces  all 
that  was  believed,  as  to  the  future,  by  the  Jews  in  general, 
and  by  the  Pharisees  in  ])articular.  There  was,  therefore, 
something  which  the  Christians  held  in  common  with  the 
Pharisees,  but  not  with  tlie  Sadducees,  to  wit,  the  doctrine 
of  the  resurrection ;  so  that  Paul,  in  making  this  last  eifort  to 
conciliate  his  kinsmen  according  to  the  flesh,  appeals  of  course 
to  this  remaining  link  between  himself  and  the  school  to  which 
he  once  belonged,  abandoning  the  Sadducees  as  destitute  of 
any  thing  on  which  to  found  the  hope  of  reconciliation.  lam 
a  Pharisee  means,  therefore,  as  to  this  great  point  of  differ- 
ence between  you ;  nor  is  this  qualification  merely  left  to  be 
inferred,  but  distinctly  intimated  in  the  last  clause.  As  if  he 
had  said,  '  I  am  and  always  have  been  on  the  Pharisaic  side, 
and  opposed  to  the  Sadducean  doctrine  with  respect  to  resur- 
rection, wliich  indeed,  as  I  connect  it  with  the  hope  of  a  Mes- 
siah, is  the  real  although  not  the  obvious  occasion  of  my 
standing  here  this  day  before  you.'  So  a  converted  Papist 
might  exclaim  in  an  assembly  of  his  former  brethren,  where 
the  most  contradictory  ojunions  were  asserted  in  relation  to 
the  doctrines  of  grace,  'lam  a  Jansenist  and  always  was  a 
Jansenist,'  without  intending  or  being  understood  to  express 
any  further  acquiescence  in  their  views  than  as  they  stood  op- 
posed to  those  of  Jesuits  and  Semipelagians.  This  view  of 
his  meaning,  as  suggested  by  the  whole  connection  and  the 
circumstances  under  which  the  words  were  uttered,  'sWll  pre- 
pare us  to  ajjpreciate  the  twofold  charge  which  has  been  urged 
against  liim,  in  addition  to  the  one  already  mentioned  (see 
above,  on  v.  5),  namely,  that  he  used  an  unworthy  artifice  in 
order  to  divide  his  enemies,  and  that  he  misrepresented  the 
true  nature  of  the  charge  against  him.  The  first  objection  is 
connected  with  the  arbitrary  notion,  that  this  policy  was  sud- 
denly suggested  to  him,  when  forbidden  to  proceed  with  his 
defence ;  whereas  it  probably  formed  part  of  the  defence  it- 
self.    The  other  rests  upon  the. false  assumption  that  he  gives 


ACTS   23,  6.  7.  8.  329 

this  as  the  formal  charge  alleged  against  him;  whereas  he 
means  to  say  the  very  opposite,  to  wit,  that  this  was  not  the 
formal  charge  at  all,  but  that  it  might  be  easily  reduced  to 
this,  as  the  great  princii^le  at  issue. 

7.  And  when  he  had  so  said,  there  arose  a  dissen- 
sion between  the  Pharisees  and  the  Sadditcees,  and 
the  multitude  was  di\'ided. 

He  having  said  this  (literally,  this  he  having  said)  there 
arose  (happened,  came  to  pass,  began  to  be)  a  dissension^  not 
a  mere  difference  of  opinion,  but  an  actual  dispute  (as  m  15,  2), 
or  a  violent  commotion  (as  in  19,  40),  not  in  reference  to  doc- 
trinal divisions,  but  to  Paul  and  to  the  charges  which  had 
been  alleged  agamst  him,  as  a  teacher  of  apostasy  and  a  pro- 
faner  of  the  temple  (see  above,  on  21,  28.)  The  multitude 
does  not  mean  the  people  as  distinguished  from  the  Sanhedrim 
or  council,  but  the  whole  mass  or  body  of  the  Sanhedrim  it- 
self, as  distinguished  from  the  parties  into  which  it  was  divid- 
ed. (For  a  like  relative  use  of  the  same  Greek  word,  see 
above,  on  2, 6.  4,32.  6,2.5.  15,12.30.  19,9.  21,22.)  Di- 
vided^ rent,  spUt,  the  Greek  verb  from  which  schistn  is  derived 
(see  above,  on  14,  4,  where  the  whole  phrase  occurs,  both  in 
Greek  and  English.)  The  division  here  described  was  not  a 
permanent  or  new  one,  but  a  sudden  paroxysm  of  their  usual 
antipathy  and  party-zeal,  immediately  produced  by  Paul's 
avowal  of  his  Pharisaic  sentiments  on  one  important  subject, 
which  Avould  irritate  one  party  in  the  same  proportion  that  it 
pleased  the  other, 

8.  For  the  Sadducees  say  that  there  is  no  resiu-rec- 
tion,  neither  angel,  nor  spirit ;  but  the  Pharisees  con- 
fess both. 

This  is  Luke's  explanation  of  the  effect  produced  by  Paul's 
appeal  to  the  Pharisees,  consisting  in  a  statement  of  the  points 
of  difference  between  the  parties,  so  far  as  they  affected  this 
division,  i^r,  literally, /or  indeed^  or  on  the  one  hand,  cor- 
responding to  the  but  in  the  other  clause,  the  two  correlative 
particles  employed  to  balance  a  Greek  sentence  or  make  it 
antithetical  in  form  (see  above,  on  1,  5.)  Iwr  Sadducees 
(without  the  article)  indeed  say  (i.  e.  are  accustomed  so  to 
say  or  teach)  tJiat  there  is  no  resurrection  (literally,  not  to  he 


330  ACTS  23,  8.  9. 

a  resurrect  Ion)  neither  angel  nor  spirit^  i.  e.  any  other  spirit^ 
the  genus  ot*  wliich  angel  is  a  species.  Or  spirit  may  be  used 
in  the  sj)e(ilic  sense  of  a  disembodied  liuman  soul  (:us  in  Heb. 
12,  23.)  This  additional  ditterence  is  mentioned,  either  on 
account  of  its  roimection  with  tlie  other,  since  the  resurrection 
of  the  Ijody  necessarily  implies  a  previous  separate  existence 
of  the  disembodied  spirit,  or  because  of  the  allusion  to  it,  made 
by  the  Pharisees  themselves,  in  v.  9.  It  has  been  disjnited 
how  the  Saddiicees  could  reconcile  their  unbelief  on  this  point 
with  their  rec('])tion  of  the  Pentateuch,  if  not  of  the  entire  Old 
Testament,  in  which  the  reference  to  angels  is  so  frequent. 
Some  explain  this  by  supposing,  that  the  Sadducees  regarded 
such  apjtearances  as  transient,  or  believed  that  angels  were 
created  pro  Jiac  vice^  and  as  soon  as  they  had  done  their 
work,  annihilated  or  absorbed  into  the  Deity.  But  without 
resorting  to  such  methods  of  solution,  we  may  be  content  to 
know  from  all  experience,  that  no  limits  can  be  set  to  the  ca- 
pacities of  sceptical  interpretation,  Avhicli  can  easily  eliminate 
from  Scripture  even  its  most  palpable  contents.  But  Phari- 
sees acknowledge  both,  i.  e.  both  the  doctrines  which  the  Sad- 
ducees had  just  been  said  to  disbelieve,  that  of  a  future  resur- 
rection, and  that  of  the  existence  of  pure  spirits.  A?igel  and 
spirit  are  so  evidently  used  to  express  one  great  idea,  that  it 
seems  absurd  to  count  them  separately,  so  as  with  resurrection 
to  make  three,  and  then  to  ask  how  both  can  be  applied  to 
more  than  two.  Chrysostom,  who  ought  to  be  acquainted 
with  Greek  usage,  says  that  it  was  so  used ;  but  this,  though 
available  in  case  of  exegetical  necessity,  is  not  so  satistiictory 
as  the  explanation  which  has  just  been  given. 

9.  And  there  arose  a  great  cry,  and  the  scribes 
(that  were)  of  the  Pliarisees'  part  arose,  and  strove,  say- 
ing, We  find  no  evil  in  this  man ;  but  if  a  spirit  or  an 
angel  hath  spoken  to  him,  let  us  not  fight  against  God. 

That  the  whole  affair  was  one  of  passionate  excitement, 
not  of  rational  conviction,  is  sufficiently  apparent  from  this 
mention  of  the  cry  or  clamour.  Arose  is  here  employed,  not 
only  to  express  two  difterent  ideas,  but  to  render  two  distinct 
Greek  verbs.  The  first  is  that  used  in  v.  7,  meaning  happened 
or  began  to  be.  The  other  is  a  participle  and  means  standing 
up.,  arising  from  their  seats,  in  tumultuous  confusion.     Tlie 


ACTS  23,  9.  10.  331 

Scribes  of  the  part  (i.  e.  party)  of  the  Pharisees  (considered 
as  a  portion  or  division  oftlie  council),  their  learned  men  and 
professional  leaders,  the  official  guardians  and  expounders  of 
the  law  (see  above,  on  4,  5.)  These  would  naturally  take  the 
lead  in  doctrinal  discussion,  or  in  any  other  controversy  grow- 
ing out  of  it.  Some  suppose  that  all  the  Scribes  were  Phari- 
sees, since  none  are  mentioned,  here  or  elsewhere,  as  belong- 
ing to  the  other  party ;  while  the  opposite  conclusion  has  been 
drawn  by  others  from  the  form  of  expression  here,  which  is 
really  ambiguous  and  may  be  construed  either  to  mean,  '  such 
Scribes  as  were  of  the  party  of  the  Pharisees,'  or  '  the  Scribes 
who  were  all  of  the  party  of  the  Pharisees.'  The  truth  lies 
probably  between  the  two  extremes,  to  wit,  that  the  majority 
of  Scribes,  as  of  the  Jews  in  general,  was  on  the  Pharisaic 
side.  Such  was  the  magical  effect  of  Paul's  avowed  agree- 
ment with  them,  that  these  Scribes,  for  the  time,  became  his 
friends  and  champions,  at  least  as  much  in  opposition  to  the 
Sadducees,  as  from  sincere  conviction  of  his  innocence.  iVb 
evil^  i.  e.  crime  or  ground  of  condemnation.  If  a  sjm'it  did 
speah  to  hbn  or  an  angel  is  supposed  by  some  to  be  a  refer- 
ence to  Paul's  visions,  mentioned  in  his  speech  the  day  before 
(see  above,  on  21,  14.  1*7.)  There  is  also  an  obvious  allusion 
to  the  Sadducean  disbelief,  and  an  indirect  profession  of  tlieir 
own  faith  in  angels  and  spirits.  In  the  previous  disputes,  the 
Sadducees  may  possibly  have  urged  these  visions  as  objections 
to  the  truth  of  the  Apostle's  story.  Let  us  not  fight  against 
God  is  in  Greek  a  compound  verb,  corresponding  to  the  ad- 
jective in  5,  39,  from  which  the  latest  critics  suppose  it  to 
have  been  interpolated  here,  as  it  is  wanting  in  the  oldest 
manuscripts  and  versions,  and  was  probably  inserted  to  com- 
plete the  sentence,  which  without  it  is  an  instance  of  the  figure 
of  speech-  called  aposiopesis.  If  a  spirit  did  speak  to  him  or 
an  a?igel  (what  of  that  ?  or  what  is  there  incredible  in  that  ?) 
Some  modern  writers  make  it  interrogative  throughout, 
(what)  if  a  sjnrit  did  speak  to  him  or  an  angel?  which 
amounts  to  the  same  thing.  In  lavour  of  the  common  text 
it  has  been  urged,  that  an  interpolation  would  have  proba- 
bly retained  the  very  form  used  by  Gamaliel  (see  above,  on 
5,  39.) 

10.  And  when  there  arose  a  great  dissension,  the 
chief  captain,  fearing  lest  Paul  should  have  been  pulled 


832  ACTS  23,  10.  11. 

ill  ])icces  of  tlicni,  commanded  the  soldiers  to  go  down, 
and  to  take  liini  hy  force  from  anionic  them,  and  to 
bring  (liiin)  into  the  castle. 

3/uch  dissension  arisinrf^  the  same  noun  and  verb  as  in 
V.  7  above.  Fearing^  in  Greek  a  ])assive,  mo^mmiifrigJitcned  or 
alarmed^  and  corresponding  to  afmid  in  its  orignial  j)articipial 
form  {(iffraycd)^  tliougli  now  used  only  as  an  adjective. 
Pidlcd  inj/leces^  literally,  draw7i  asunder  (or  ajxirt)^  which  is 
no  doubt  to  be  strictly  understood,  as  implying  that  both  par- 
ties seized  him  and  endeavoured  to  secure  his  person.  Here 
again  the  ever  watchful  care  and  solicitude  of  the  Roman 
commander  is  exemi)lilied.  The  soldiers  is  in  Greek  a  collec- 
tive singular,  translated  army  in  v.  27  below,  but  really  mean- 
ing in  both  cases  a  detachment,  or  a  body  of  troops,  whether 
large  or  small.  Going  doicn  (from  the  tower  or  castle  of 
Antonia  into  the  enclosure  of  the  temple,  where  tlie  Sanhe- 
drim must  therefore  have  been  meeting)  to  seize  (or  S7iatch) 
him  from  the  9nidst  of  thern^  to  bring  him  too  {t^)  into  the 
camp  (or  fortified  enclosure,  see  above,  on  21,  34.  37.    22,  24.) 

11.  And  the  night  following  the  Lord  stood  by 
him,  and  said,  Be  of  good  cheer,  Paul ;  for  as  thou 
hast  testified  of  me  in  Jerusalem,  so  must  thou  bear 
witness  also  at  Rome. 

It  is  not  surprising  that  Paul,  after  this  extraordinary  series 
of  apologies,  rejections,  and  rescues,  should  have  .needed  some 
express  encouragement  and  indication  of  divine  approval. 
The  coming  (or  ensuing^  nighty  the  corresponding  phrase  to 
that  in  7,  2G.  16,  11.  20,  15.  21,  18.  The  night  here  meant  is 
that  which  followed  the  exciting  scenes  described  in  vs.  1-10. 
The  Lord^  i.  e.  the  Lord  Jesus  Christ,  as  in  22,  8.  10.  16.  19. 
Standing  by  (or  over)  hirn^  perhaps  as  he  lay  upon  his  bed, 
though  not  necessarily  in  a  dream,  but  rather  in  a  waking 
vision.  Be  of  good  cheer  (or  courage)^  be  courageous,  cheer- 
ful. Such  exhortations  do  not  necessarily  imply  excessive  or 
unusual  dejection,  but  are  simply  assurances  of  the  divine  fa- 
vour and  a])proval.  As  if  he  had  said,  '  Be  not  troubled  or 
discouraged  by  this  oi)position  and  rejection  of  thy  testimony; 
it  is  enough  that  I  approve  and  will  reward  thee.'  The  last 
clause  intimates  that  he  liad  now  performed  his  mission  in  Je- 


ACTS    23,   11.  12.  333 

rusalem,  and  must  turn  his  face  towards  Rome  for  the  same 
purpose.  The  length  of  time  and  various  events  wliieh  were 
to  intervene  of  course  formed  no  part  of  this  soothing  and  en- 
couraging disclosure.  But  what  was  the  testimony  thus  ai> 
jjrovingly  referred  to  as  already  borne,  if  not  that  very  ut- 
terance to  which  a  sentimental  age  Avould  now  attach  the 
sense  of  an  apology  for  hasty  language  and  unbridled  temper, 
and  that  last  aj^peal  to  Pharisaic  orthodoxy,  which  the  scrupu- 
lous morality  of  modern  sceptics  brands  as  Jesuitical.  If 
Paul's  address  to  the  people  was  a  part  of  his  apostolic  testi- 
mony, so  of  course  was  his  defence  before  the  Sanhedrim,  and 
nothing  can  be  more  unreasonable  than  the  supposition  of  his 
having  interrupted  this  official  witness-bearing  with  a  burst  of 
sinM  anger,  except  the  supposition  that  in  case  he  did  so,  his 
testimony  would  have  been  approved,  as  it  appears  to  be  in 
this  verse,  without  qualification  or  reserve.  This  clause  is  not 
a  simple  warning  that  he  was  to  suffer  in  Rome  as  he  had 
done  in  Jerusalem,  but  a  promise  that  having  now  discharged 
his  fmictions  in  the  Holy  City,  he  should  complete  his  work 
as  the  Apostle  of  the  Gentiles,  by  appearing  in  that  character 
at  Rome  itself. 

12.  And  when  it  was  day,  certain  of  the  Jews 
banded  together,  and  bound  themselves  under  a  curse, 
saying  that  they  would  neither  eat  nor  drink  till  they 
had  kiUed  Paul. 

It  being  (or  having  hecoine)  clay^  certain  of  the  Jeics^  or 
according  to  the  oldest  text,  simply  the  Jeics,  these  zealots 
representing  really  the  spirit  and  temper  of  the  whole  contem- 
porary generation.  Banded  together^  literally,  made  a  com- 
bi7iation,  the  same  Greek  word  that  is  used  above,  in  19,  40, 
and  there  rendered  concourse^  but  here  more  nearly  corre- 
sponding to  the  kindred  term  concuirence^  i.  e.  concert  and 
collusion.  Bound  themselves  under  a  curse^  in  Greek  anathe- 
matized themselves^  i.  e.  pronounced  themselves  anathema  or 
cursed  of  God,  unless  they  executed  this  engagement.  Anath- 
ema originally  means  a  deposit,  tlien  more  particularly  some- 
thing set  up  or  suspended  in  a  temple  as  a  votive  offering. 
Among  the  Jews  it  seems  to  have  been  used  to  represent  a 
Hebrew  word  denoting  an  irrevocable  vow,  or  something 
consecrated  either  to  God's  special  service  or  to  irremissible 


334  ACTS  2;{,  12-14. 

destruction.  (Compare  the  usac^e  of  the  Hebrew  noun,  Lev. 
27,  21.  28.  29.  Num.  18,  14.  Dent.  7,  26.  13,  18.  1  Kin<rs  20, 
42.  Isai.  :M,  5.  Zecli.  14,  11.  Mai.  3,  24.)  Later  eccleshistical 
usage  gave  it  the  sense  of  exconnnunication,  as  in  the  aneient 
formula  by  wliich  the  councils  of  the  church  condemned  es^ 
sential  errors,  or  denounced  the  man  by  whom  they  were  be- 
lieved or  taught,  (dm^e/xa  cotoj)  "let  him  be  anathema,"  a 
custom  founded  on  the  words  of  Paul  in  Gal.  1,  8.  9  (compare 
Rom.  9,  3.  1  Cor.  12,  3.  16,  22.)  By  such  a  curse  these  Jews 
had  bound  themselves,  i.  e.  tliey  liad  invoked  tlie  curse  upon 
themselves  if  they  should  prove  false  to  the  pledge  which  they 
had  given.  8ayi?ig  (})roraising,  engaging)  neither  to  eat  nor 
drlnk^  an  ancient  form  of  oath  or  vow,  of  which  we  have  ex- 
amples in  1  Sam.  14,  24.  2  Sam.  3,  35.  By  engaging  to  abstain 
from  the  most  essential  act  or  means  of  life  until  their  promise 
was  redeemed,  they  gave  the  strongest  proof  of 'their  sincerity, 
and  at  the  same  time  the  most  potent  stimulus  to  prompt  and 
energetic  action  on  their  own  j)art. 

13.  14.  And  they  were  more  than  forty  which  had 
made  this  conspiracy  ;  and  they  came  to  the  chief 
piiests  and  eklers,  and  said,  We  have  hound  oursehes 
under  a  great  curse,  that  we  will  cat  nothing  until  we 
have  slain  Paul. 

That  this  was  not  a  scheme  for  the  commission  of  an  ordi- 
nary murder,  is  e\dnced  by  two  things,  first,  that  it  was  not 
the  act  of  one  or  two  desperadoes,  but  the  joint  resolution  of 
no  less  than  forty,  probably  well  known  in  the  community. 
The  other  reason  is  that  it  was  not  kept  secret,  but  submitted 
to  the  Sanhedrim,  whose  tacit  approbation  gives  it  both  a 
national  and  religious  character.  We  have  here  a  specimen 
of  that  fanatical  yet  conscientious  zealotry,  which  ultimately 
brought  about  the  downfall  of  Jerusalem  (see  above,  on  v.  5, 
and  compare  1,  13.  21,  20.)  We  learn  from  Josephus,  that 
this  bigoted  and  sanguinary  zeal  was  gradually  ripening  for 
years  before  the  great  catastrophe.  The  repetition  in  the  last 
clause  seems  designed  to  show  the  grave  deliberation  and 
ibrmahty  with  which  they  set  about  their  task,  not  as  a  crime, 
but  as  a  pious  act  by  which  they  thought  to  do  God  service, 
as  predicted  by  our  Lord  himself  (John  10,  2.)  To  taste  no- 
thing may  be  simply  equivalent  to  neither  eat  nor  drink  in  v. 


ACTS   23,   14.  15.  .     335 

12  (see  above,  on  10,  10.  20,  11),  but  the  idea  naturally  sug- 
srested  is  that  of  still  more  total  and  exclusive  abstinence. 

15.  Now  therefore  ye  with  the  council  signify  to 
the  chief  captain  that  he  bring  him  down  unto  you  to- 
morrow, as  though  ye  would  inquii'e  something  more 
perfectly  concerning  him ;  and  we,  or  ever  he  come 
near,  are  ready  to  kill  liim. 

The  Chief  Priests  and  Elders  were  not  only  made  acquaint- 
ed with  this  plot,  but  summoned  to  take  part  in  it,  not  as  indi- 
viduals but  as  a  body,  by  bringing  Paul  into  the  power  of  his 
murderers  through  false  representations  to  his  Roman  pro- 
tector. It  was  evidently  by  a  vote  or  act  of  the  whole  council 
that  this  plausible  request  was  to  be  made,  as  it  was  founded 
on  Paul's  previous  appearance  in  that  body,  and  perhaps  upon 
the  fact  that  he  had  not  obtained  a  hearing,  which  these  zeal- 
ots now  propose  to  grant  him,  but  with  the  avowed  determi- 
nation not  to  let  him  even  reach  the  council  hall  alive.  The 
same  thing  is  suggested  by  the  word  translated  signify^  which 
properly  denotes  a  formal  or  official  notice.  Some  suppose 
that  this  flagitious  proposition  was  made  only  to  the  Chief 
Priests  and  elders  of  the  Sadducean  party,  as  the  Pharisees 
had  openly  espoused  Paul's  cause.  But  as  this  eftect  was 
owing  to  a  momentary  impulse,  and  as  both  parties  afterwards 
accused  him  before  Felix  (see  below,  on  24,  15),  it  is  better 
to  make  no  limitation  not  suggested  by  the  text  or  context. 
Bring  him  down^  from  the  tower  of  Antonia  to  the  council- 
chamber,  probably  within  the  enclosure  of  the  temple  (see 
above,  on  v.  10.)  As  {if)  about  (or  intending)  to  knoio  thor- 
oughly (or  ascertain)  more  accurately  (or  exactly)  the  (things) 
concerning  (or  about)  him.  For  the  use  of  the  Greek  adverb, 
which  is  never  accurately  rendered  in  our  version,  see  above, 
on  18,  25.26,  and  compare  the  corresponding  noun  in  22,  3. 
Or  ever^  an  old  English  phrase,  precisely  equivalent  to  before. 
Ready  to  kiU^  or  ready  for  the  killing,  an  imusual  construction 
and  peculiarly  expressive.  The  proposal  was  not  to  despatch 
him  in  the  council,  but  to  relieve  that  body  of  the  whole  re- 
sponsibility, by  killing  him  while  still  afar  ofi*.  If  the  Sanhe- 
drim assented  to  this  proposition,  they  were  guilty  of  the 
grossest  hypocrisy,  as  well  as  of  complicity  in  the  proposed 
murder. 


UOG    .  AC'TS   L'.%   IG.  17. 

IG.  And  when  Paul's  sister's  son  heard  of  their 

lying  in  Avait,  he  went  and  entered  into  the  castle,  and 

told  Paid. 

The  e.xt'culion  of  the  plot  is  j)rt'vonte(l  by  its  preinatuie 
disclosure  to  the  Romans.  The  j^rovidential  instrument  of 
this  disclosure  was  a  relative  of  ]^aul  liimself,  not  elsewhere 
mentioned,  and  the  blank  attached  to  whose  name  it  is  vain  to 
till  with  fanciful  conjectures,  as  ibr  instance,  that  his  mother; 
the  comi)anion  of  Paul's  childhood,  was  residing  in  Jerusalem, 
or  that  he  was  sent  there,  as  his  uncle  had  been,  to  receive  his 
education;  or  that  he  accomj)anicd  him  on  this  journey.  Xot 
only  is  there  nothing  gained  by  such  conjectures,  but  they 
really  detract  from  the  air  of  authenticity  imparted  to  all  nar- 
ratives by  unex])]ained  and  incidental  reference  to  facts  intrin- 
sically not  improbable  tliough  often  wholly  unimportant.  (See 
above,  on  20,  13.)  Wliat  is  more  natural  and  likely  than  that 
Paul  should  have  a  nephew,  otherwise  unknown  to  history, 
but  providentially  employed  to  baffle  the  designs  of  his  blood- 
thirsty enemies  ?  Their  lying  in  wait^  literally,  the  ambuscade 
or  ambush^  not  in  the  figurative  sense  of  plot,  but  with  a  lit- 
eral allusion  to  their  plan  of  watching  for  him  and  despatching 
him  while  on  the  way.  Heard  of  seems  to  imply  that  it  had 
come  to  him  by  rumour,  or  that  he  had  overheard  their  secret 
plottings.  But  tlie  Greek  text  simply  represents  him  as  hear- 
ing the  (plan  of)  ambuscade  itself,  i.  c.  hearing  it  proposed  in 
some  assembly,  probably  the  Sanhedrim,  as  stated  in  v.  14. 
The  whole  affair  appears  to  have  been  publicly  concerted, 
at  least  so  far  as  related  to  the  Jews,  the  only  concealment 
necessary  being  from  the  prisoner  himself  and  from  his  Roman 
guardians.  The  providential  fact  that  a  near  relative  of  Paul 
was  in  the  midst  of  them,  and  in  attendance  on  their  meetings, 
was  of  course  unknown  to  them  and  unsus^^ected  ;  yet  to  this 
was  owing  the  defeat  of  the  whole  project.  Entered  into  the 
castle^  which  was  probably  accessible  to  any  person,  but  espe- 
cially to  Paul's  friends,  as  we  know  to  have  been  the  case  at 
Cesarea  (see  below,  on  24,  23.)  Told  him^  reported  to  him, 
brought  him  word,  the  same  word  that  is  used  above  in  4,  23. 
5,22.25.  11,13.  12,14.17.  15,27.   16,36. 

17.  Then  Paid  called  one  of  the  centurions  unto 
(him),  and  said,  Bring  this  young  man  unto  the  chief 
captain,  for  he  hath  a  certain  thing  to  tell  him. 


ACTS   23,  17-19.  337 

The  graphic  minuteness  Avith  which  all  the  details  of  this 
transaction  are  recorded  may  be  due  to  Paul's  own  vivid  re- 
collection of  the  scene,  but  still  more  naturally  seem  to  imply 
that  the  historian  Avitnessed  it  himself,  although  we  have  no 
certain  information  wdiether  Luke  Avas  Avith  Paul  till  the  time 
of  his  setting  sail  from  Palestine  to  Italy  (see  beloAv,  on  27,  1), 
Avhen  the  use  of  the  first  person  is  again  resumed  (see  above, 
on  IG,  10.  20,  5.)  One  of  the  centurions  on  duty  near  him,  or 
perhaps  in  charge  of  him  (see  above,  on  22,  25.)  Bring^  liter- 
ally, take  (or  lead^  aicay^  implying  that  the  Tribune  Avas  not 
close  at  hand.  This  youth.,  the  Avord  applied  to  Paul  himself 
upon  his  first  appearance  in  the  history  (see  above,  on  7,  58.) 
2h  tell  him^  or  report  to  him,  as  in  the  close  of  the  preceding 
verse. 

18.  So  he  took  him,  and  brought  (him)  to  the 
chief  captain,  and  said,  Paul  the  prisoner  called  me 
unto  (him),  and  prayed  me  to  bring  this  young  man 
mito  thee,  Avho  hath  something  to  say  unto  thee. 

The  deference  paid  to  Paul's  request  may  have  been  partly 
owing  to  humanity  and  partly  to  an  interest  in  his  mysterious 
character  and  mission,  but  perhaps  more  than  either  to  his 
recognition  as  a  Roman  citizen  (see  above,  on  22,  25.  26.)  The 
prisoner  Paul  may  mean  no  more  than  that  he  Avas  confined 
to  the  precincts  of  the  camp  or  castle ;  but  it  may  be,  that  the 
bonds,  Avhich  are  described  as  loosed  in  22,  30,  had  been  noAv 
replaced  and  that  he  Avas  again  chained  to  a  soldier  (see  aboA'e, 
on  12,  6.  21,  33.)  Calling  me  to  {him)  asJced^  may  have  been 
intended  to  suggest  that  the  centurion  had  not  A'olunteered 
his  services  or  begun  the  con\-ersation,  Avhich  might  have 
seemed  to  shoAv  too  great  an  interest  in  the  prisoner  and  too 
familiar  an  acquaintance  Avith  him.  Bring  is  the  strict  trans- 
lation of  the  verb  here  used,  Avhich  is  the  simple  uncompound- 
ed  form  of  that  employed  in  the  preceding  verse.  Who  hath, 
literally,  having,  an  actiA  e  participle  Avhicli  agrees  grammati- 
cally Avith  young  man  or  youth. 

19.  Then  the  chief  captain  took  him  by  the  hand, 
and  went  (with  him)  aside  privately,  and  asked  (him). 
What  is  that  thou  hast  to  tell  me  ? 

Taking  his  hand,  or  taking  him  by  the  ha?id,  a  mark  of 
VOL.  II. — 15 


838  ACTS   23,  19.  20. 

affability  and  kindness,  which  are  not  so  strange  and  misplaced 
in  a  Roman  olhcor  of  rank,  as  to  imply  a  special  divine  influ- 
ence compelling  him  to  act  in  opposition  to  his  real  disposi- 
tions, although  this,  as  well  as  every  other  j)art  of  the  trans- 
action, was  undoubtedly  controlled  and  ordered  by  an  all-wise 
Providence,  as  means  to  an  imj)ortant  end.  Aside  privately^ 
are  not  in  Greek  two  adverbs  in  immediate  juxtaposition  ;  but 
the  former  is  included  in  the  compound  verb,  which  means  to 
withdraw  or  retire  (compare  iMatt.4,  12.  12,15.  Mark  3,  7. 
John  6,  15),  and  from  which,  in  its  later  application,  is  derived 
the  English  anchorite.  Privately^  apart,  alone.  The  seem- 
ing eagerness  of  this  interrogation  is  explained  not  only  by 
Paul's  sending  him,  but  also  by  the  commander's  anxious  wish 
to  know  the  cause  of  Paul's  arrest,  and  also  perhaps  the  state 
of  public  feeling.  No  military  service,  probably,  was  ever 
more  solicitous  or  harassing  than  that  of  Roman  officers  in  Pal- 
estine, at  this  eventful  epoch,  when  the  whole  nation  was  in 
such  a  state  of  feverish  mobility,  that  a  popular  outbreak  might 
be  daily  looked  for.  This  anxiety  was  naturally  heightened,  in 
the  case  before  us,  by  imperfect  information  and  a  want  of 
personal  acquaintance  with  the  language  and  the  institutions 
of  the  country.  It  would  be  amusing  lo  observe  the  symp- 
toms of  this  ignorant  solicitude,  combined  with  great  profes- 
sional sagacity  and  promptness,  and  M'ith  traits  of  natural 
nobility,  if  it  were  not  all  connected  with  the  painful  trials  of 
the  great  Apostle,  and  the  fearful  doom  impending  over  Israel. 

20.  And  he  said,  The  Jews  have  agreed  to  desire 
thee  that  thou  wouldest  bring  down  Paul  to-mon-ow 
into  the  council,  as  though  they  would  inquire  some- 
what of  him  more  perfectly. 

Although  the  facts  had  all  been  previously  stated,  they  are 
here  repeated,  no  doubt  in  the  very  words  employed  by  Paul's 
nephew,  who  most  probably  addressed  both  his  uncle  and  the 
officer  in  Greek.  IVie  Jews  again  implies  that  this  was  only  a 
fortuitous  display  of  the  spirit  which  now  governed  the  whole 
nation  (see  above,  on  v.  12.)  Agreed,  literally,  put  together 
or  combined,  i.  e.  concerted  or  devised  a  plan.  (Compare  the 
use  of  the  same  verb  in  Luke  22,  5.  John  9,  22.)  To  ask,  de- 
sire, or  request  (see  above,  on  v.  18.  3,3.  10,48.  16,39.  18, 
20),  implying  that  they  could  not  claim  it  as  a  right,  or  at  least 


ACTS   23,  20-22.  339 

choose  to  ask  it  as  a  favour.  As  though^  etc.,  precisely  as  in  v. 
15,  except  \h.'ix\jknow  is  here  exchanged  for  m^'weVe,  both  verbs 
in  Greek  usage  meaning  secondarily  to  ascertain. 

21.  But  do  not  thou  yield  unto  them  ;  for  there  He 
in  wait  for  him  of  them  more  than  forty  men,  which 
have  bound  themselves  with  an  oath,  that  they  will 
neither  eat  nor  drink  till  they  have  killed  him;  and 
now  are  they  ready,  looking  for  a  promise  from  thee. 

JBut  should  be  then  or  therefore^  i.  e.  because  the  real  mo- 
tive of  their  plausible  request  is  what  he  then  proceeds  to 
state.  Yield  to  them.,  literally,  he  persuaded  by  them.,  as  in 
5,  40,  Avhere  it  is  translated  by  the  verb  agreed.  Lie  in  wait., 
the  verb  corresponding  to  the  noun  in  v.  16  above.  Of  them., 
literally,  out  of.,  from  among  them,  which  again  implies  that 
there  was  nothing  peculiar  in  the  spirit  or  the  conduct  of  these 
forty  zealots,  but  that  they  were  merely  representatives  and 
agents  of  all  Israel.  Sound  with  an  oath.,  the  same  verb  that 
is  rendered,  hound  under  a  curse  in  v.  12,  but  in  the  margin, 
with  an  oath  of  execration.  That  they  xcill.,  etc.,  literally, 
neither  to  eat  nor  drinh.     Killed.,  not  the  verb  used  in  vs.  12. 

14,  but  that  in  v.  15,  and  often  elsewhere,  corresponding  very 
nearly  to  despatch  or  make  away  loith  (see  above,  on  2,  23. 
22,  20.)  Looking  for  (i.  e.  expecting  or  awaiting)  a  promise 
(i.  e.  an  assent  to  their  proposal,  an  agreement  to  produce 
Paul  as  they  wished.)  Some  prefer  the  sense  of  order.,  others 
that  of  notice  or  announcement.,  both  which  are  agreeable  to 
Classical  but  not  to  Hellenistic  usage,  or  at  least  not  to  that 
of  the  New  Testament,  in  which  it  always  means  a  promise. 
For  the  usage  of  the  book  before  us,  see  above,  on  1,  4.  2,  33. 
39.  7,  17.  13,23.) 

22.  So  the  chief  captain  (then)  let  the  young  man 
depart,  and  charged  (him,  See  thou)  tell  no  man  that 
thou  hast  shewed  these  things  to  me. 

aSo  then  the  chiliarch  dismissed  the  youth.,  charging  (or 
having  charged,  or  strictly  ordered)  him.  (For  the  meaning 
of  the  first  verb,  see  above,  on  3,  13.    4.  21.  23.    5,  40.    13,  3. 

15,  30.  33.  16,  35.  36.  17,  9.  19,  41  ;  for  that  of  the  second,  on 
1,4.    4,18.    5,28.40.    10,42.    15,5.    16,18.23.  17,30.)     The 


340  ACTS    2M,   22.  23. 

Enjjlish  version  cliani^es  tlio  construction  for  the  sake  of  uni- 
Ibrniity,  tlic  Circek  aluiiptly  l)assin^  from  the  tliird  to  the  first 
and  second  ))ersons.  (JlinnjuKj  him  to  tell  no  one,  that  thou 
hast  disch>i<cil  these  {tilings)  to  me.  The  same  end  might  have 
been  secured  by  inserting  saith  he,  as  in  1,  4.  To  tell,  or  more 
exactly,  to  speak  out,  or  as  we  say  in  P^nghsh,  let  out.  Dis- 
closed, tlie  verb  transhited  signify  in  v.  15  above.  Tliis  pro- 
hibition was  of  course  intended  to  gain  time  for  sending  Paul 
away,  before  the  zealots  knew  that  their  design  had  been 
betrayed. 

23.  And  he  called  iiiito  (him)  two  centurions,  say- 
ing, Make  ready  two  hundred  soldiers  to  go  to  Cesarea, 
and  horsemen  threescore  and  ten,  and  spearmen  two 
hundred,  at  the  third  hour  of  the  night  — ■ 

Calling  to  (him)  some  (or  certain)  two  (an  idiomatic  phrase 
not  easily  expressed  in  English)  of  the  ce?iturio7is  (under  his 
command,  of  whom  there  were  usually  ten  in  a  legion,  as  de- 
noted by  the  titles,  chiliarch,  commander  of  a  thousand,  and 
centurion,  commander  of  a  hundred  men.  (See  above,  on  10, 
1.  21,  31.)  3Iake  ready  is  in  Greek  a  single  ^\ov(\.,'2)repare, 
provide.  Soldiers,  when  absolutely  used,  denotes  the  heavy- 
armed  infantry  of  ancient  warfare.  To  (as  far  as)  Cesarea,  on 
the  Mediterranean  coast,  the  Roman  capital  of  Judea.  (See 
above,  on  8,40.  9,30.  10,1.24.  11,11.  12,19.  18,22.  21,8. 
16.)  Since  the  death  of  Herod  Agrippa,  recorded  in  this  book 
(see  above,  on  12,  23),  Judea  had  again  become  a  part  of  the 
great  Roman  province  of  Syria,  and  was  governed  by  deputies 
(or  procurators)  of  the  Syrian  proconsul.  Spearmen  is  in 
Greek  a  word  occurring  nowhere  else  in  ancient  Greek,  sup- 
posed by  some  to  be  a  term  in  popular  but  not  in  written  use, 
apparently  compounded  oi  right  hand  and  take,  and  variously 
explained  as  meaning  those  who  take  the  right  hand  of  the 
king,  or  of  the  general,  or  of  the  army ;  or  those  who  take  a 
weapon  in  the  right  hand,  as  a  spear  or  dart ;  while  one  of  the 
oldest  manuscripts  presents  a  different  form  compounded  of 
right  hand  and  cast  or  throw,  a  reading  also  found  in  the 
Peshito  or  old  Syriac  version.  It  is  now  commonly  agreed 
that  it  denotes  some  kind  of  light  troops,  as  distinguished 
from  the  heavy  infantry  and  cavalry  which  are  separately 
mentioned.     Surprise  has  sometimes  been  expressed  that  so 


ACTS   23,   23-26.  341 

large  a  force  should  have  been  needed  to  protect  Paul  against 
forty  zealots.  But  besides  that  these  were  oply  representa- 
tives of  the  popular  feeling  in  Jerusalem,  the  country  was  at 
this  time  in  a  most  unsettled  state,  and  travelling  particularly 
dangerous  to  strangers.  At  (literally,  from^  i.  e.  beginning, 
setling  out  from)  the  third  hour  of  the  nighty  according  to  the 
Roman  computation,  about  nine  o'clock  of  our  time  (see  above, 
on  2, 15.  3,  1.  10,  3.  9.  30.)  This  was  late  enough  to  escape 
observation,  and  early  enough  to  give  them  a  long  night- 
journey. 

24.  And  provide  (them)  beasts,  that  they  may  set 
Paul  on,  and  bring  (him)  safe  unto  Felix  the  governor. 

Beasts  too  (tc)  to  provide  {or  furnish),  i.  e.  riding  animals, 
horses,  mules,  or  asses.  That  7nounting  Paul,  tliey  might 
bring  {him)  safe  (literally,  save  him  through)  to  Felix  the 
governor.  The  last  word  is  generic  (meaning  leader  or  a 
leading  man)  and  applied  in  Greek  to  any  class  of  Roman 
governors.  Claudius  Felix,  or  Antonius  Felix,  as  the  differ- 
ent historians  call  him,  perhaps  because  he  was  a  freedman  or 
emancipated  slave  of  the  emperor  Claudius  and  also  of  his 
mother  Antonia.  His  brother  Pallas  was  a  favourite  of  Nero, 
and  through  his  influence  Felix  was  made  Procurator  of  Judea, 
at  first  either  jointly  with  Cumanus  or  alone.  He  is  de- 
scribed by  his  contemporaries  as  a  cruel,  avaricious  and  licen- 
tious man.  Tacitus,  in  one  of  his  most  famous  sentences,  ex- 
hibits him  as  one  who  exercised  the  power  of  a  king  in  the 
spirit  of  a  slave.  He  showed  great  energy,  however,  in  sup- 
pressing the  commotions  of  the  country,  and  especially  in 
quelling  the  insurgent  zealots,  commonly  called  thieves  or 
robbers,  but  not  in  the  ordinary  sense  of  the  expression. 
(Compare  Matt.  21,  13.  26,  55.  27,  38.  Luke  10,  30.  John  10, 
1.  8.  18,  40.  2  Cor.  11,  26.)  On  the  other  hand,  he  hired  as- 
sassins to  kill  Jonathan  the  High  Priest,  to  whose  influence 
he  partly  owed  his  own  appointment. 

25.  26.  And  he  wrote  a  letter  after  this  manner : 
Claudius  Lysias  unto  the  most  excellent  governor  Pelix 
(sendcth)  greeting. 

Writing  (or  having  written)  an  epistle  containing  this 
type,  i.  e.  form  of  words,  though  some  prefer  the  opposite 


342  ACTS   23,  25-27. 

sense  of  sketch  or  draiij^ht,  as  distinp^uished  from  the  very 
words,  in  wliicli  sense  the  term  is  said  to  be  em^doycd  by 
Plato.  V.  2C  discloses,  for  the  first  time,  and  m  a  very 
natural  and  sim})le  way,  the  name  of  tlic  Tnbune  or  Cliief 
Captain,  with  whom  the  narrative  has  made  us  so  familiar. 
Both  names  are  common,  one  in  Latin,  one  in  Greek,  winch 
last  is  supposed  by  some  to  have  been  his  native  language,  as 
he  was  only  a  Roman  citizen  by  purchase  (see  above,  on  22, 
28.)  As  Greek  was  in  such  extensive  use,  there  is  no  need  of 
sujjposing  that  this  letter  is  translated  from  the  Latin.  It  is 
not  impossible  that  Paul  obtained  it  at  the  time  from  Felix  or 
the  officer  in  charge  of  him,  though  some  suppose  that  it  was 
sent  to  Rome  and  Luke  there  found  it  in  the  public  archives. 
Most  excellent^  the  word  so  rendered  in  Luke  1,  3,  and  most 
noble  in  24,  3.  26,  25  below.  It  was  a  title  of  respect  to  pub- 
he  officers,  like  honourable^  right  honourable^  excellency^  etc. 
tSendeth  greeting^  Hterally,  to  rejoice^  the  usual  salutatory  for- 
mula in  Greek  epistles,  used  above  in  that  from  the  council  at 
Jerusalem  to  the  Syrian  and  Cilician  churches,  and  also  in 
that  of  the  Apostle  James  (see  above,  on  15,  23,  and  compare 
James  1,  1.) 


27.  This  man  was  taken  of  the  Jews,  and  should 
have  been  killed  of  them  ;  then  came  I  with  an  army, 
and  rescued  him,  having  understood  that  he  was  a 
Roman. 

The  original  construction  is,  this  7nan^  having  been  seized 
by  the  Jeics^  (dc.y  I  rescued  him,  the  last  pronoun  being  pleo- 
nastic. Should  have  been  killed  is  now  an  equivocal  expression, 
which  might  seem  to  mean,  he  ought  to  have  been  killed, 
whereas  the  Greek  means  simply,  and  about  to  be  dispatched 
(for  the  usa^e  of  the  two  verbs,  see  above,  on  vs.  15.  21.) 
Theii  came  J^  literally,  standing  over,  the  same  verb  that  oc- 
curs above  in  v.  11,  but  here  applied  to  sudden  attack,  as  in 
4,  1.  6,  12.  7,  5.  V/'ith  an  army,  with  the  garrison,  the  forces 
under  his  command  (see  above,  on  v.  10,  where  it  is  translated 
soldiers.)  Mescued,  literally,  took  out  (or  away)  from  thetn 
(see  above,  on  7,  10.  34.  12,  11,  where  deliver  or  delivered  is 
the  English  version.)  Having  learned  (or  learning)  that  he 
IS  a  Moman.  This  inaccurate  expression  has  been  otten  repre- 
sented as  a  wilful  falsehood  on  the  part  of  Claudius  Lysias,  in- 


ACTS   23,  27-30.  343 

tended  to  conceal  his  own  precipitate  treatment  of  a  Roman 
citizen  and  at  the  same  time  to  display  his  zeal  for  the  honour 
of  the  Roman  name.  But  this  elaborate  invention,  which  a 
word  from  Paul  or  the  accompanying  soldiers  would  have  in- 
stantly refuted,  is  far  less  natural  and  likely  than  the  supposi- 
tion of  mere  negligence,  precisely  such  as  a  commanding  officer 
might  readily  tall  into,  when  reporting  his  own  actions.  As 
he  did  eventually  save  a  Roman  citizen  from  Jewish  fury,  he 
could  scarcely  be  expected  to  report  his  first  mistake  and  sub- 
sequent correction.  This  very  negligence,  in  point  of  fact  as 
well  as  of  expression,  is  a  much  stronger  proof  of  authenticity 
than  that  aiforded  by  the  supposed  falsehood. 

28.  29.  And  when  I  would  have  known  the  cause 
wherefore  they  accused  him,  I  brought  him  forth  into 
their  council :  whom  I  perceived  to  be  accused  of  ques- 
tions of  their  law,  but  to  have  nothing  laid  to  his  charge 
worthy  of  death  or  of  bonds. 

Wishing  to  know  the  cause  for  lohich  (or  07i  account  of 
which)  they  were  accusmg  hhn^  I  brought  him  forth  (literally, 
down^  as  in  vs.  15.  20,  and  in  22,  30)  into  their  council^  con- 
sistory, synedrion^  of  which  sanhedrim  is  a  corruption  (see 
above,  on  4,  15.)  Perceived^  literally, /oimcZ,  discovered,  with 
an  implication  of  surprise  and  novelty.  Accused  of  questions 
seems  to  rt  present  the  questions  as  themselves  the  crimes  of 
which  he  v.  as  accused ;  whereas  the  meaning  is,  accused  con- 
cerning qmstions^  i.  e.  charged  with  crimes  involving  or  relat- 
ing to  such  questions  (or  discussions)  of  their  law,  the  law  of 
JMoses,  the  whole  Jewish  system.  Put  having  no  charge  (i.  e. 
being  charged  with  nothing)  xcorthy  of  death  or  bonds  (i.  e. 
confinement  or  imprisonment.)  Compare  this  Roman  estimate 
of  Jewish  strifes  with  that  of  Gallio  (in  18,  14.  15),  and  that  of 
Festus  (in  25,18.  19.) 

30.  And  when  it  was  told  me  how  that  the  Jews 
laid  wait  fcr  the  man,  I  sent  straightway  to  thee,  and 
gave  comn;andment  to  his  accusers  also  to  say  before 
thee  what  (they  had)  against  him.     Farewell. 

But  a  plot  against  the  man  having  been  reported  to  mg, 
{as)  about   (or  that  it  was  about)  to  be  (attempted)  by  the 


344  ACTS    23,   no.  31. 

Jeics.  For  the  word  plot,  see  above,  on  9,24.  20,3.  10;  re- 
ported, conijtare  Joliii  1 1,  o7.  1  Cor.  10,  28.)  To  be  (or  come 
into  exist encL')  />//  (or  on  the  part  of)  the  Jews,  i.s  an  unusual 
construction,  l)otli  in  Greek  and  Eni^Iish ;  but  the  sense  is 
plain.  At  once  (Ibrtlnvitli,  tlie  wor<l  enij)loYed  in  10,33.  11, 
11.  21,32),  witliout  I'urther  liesitation  or  delay.  Having 
charged  (or  ordered,  tlie  verb  used  above  in  v.  22)  tJie  accusers 
also,  to  sag  the  {tJiwgs)  concerning  (or  against)  him  before 
thee^  a  peculiar  phrase  appropriated  to  judicial  hearing,  as  in 
Matt.  28,  14,  where  the  nieanini]^  is,  if  this  come  to  be  heard 
before  the  governor,  or  tried  at  his  tril)unal.  The  order  men- 
tioned in  this  verse  was  no  doubt  given  after  Paul's  departure, 
but  before  the  letter  could  reach  Felix,  and  is  therefore  men- 
tioned in  the  past  tense,  not  with  an  intention  to  deceive,  but 
in  accordance  with  ancient  epistolary  usage,  which  has  refer- 
ence in  such  forms  to  the  time  of  readmg,  not  of  composition. 
jFareicell,  be  strong  or  healthy,  the  usual  concluding  formula 
of  Greek  epistles  (see  above,  on  15,  29,  where  the  plural  of  the 
same  Greek  word  occurs.) 

31.  Then  the  soldiers,  as  it  was  commanded  them, 
took  Paul,  and  brought  (him)  by  night  to  Antipatris. 

The  danger  being  greatest  near  Jerusalem,  a  large  part  of 
the  military  escort  only  went  about  two-thirds  of  the  distance, 
leaving  Paul  to  be  conducted  to  his  journey's  end  by  the 
smallest  of  the  three  divisions,  which  was  mounted.  Soldiers, 
in  the  first  clause,  may  be  used  generically  for  the  whole  de- 
tachment, or  specifically,  as  in  v.  23,  for  the  heavy-armed  in- 
fantry, who  constituted  the  main  force  of  every  Roman  army, 
whether  large  or  small.  In  favour  of  the  latter  explanation  is 
the  form  of  expression  in  the  first  clause  of  v.  32.  So  tlien,  as 
in  V.  22,  i.  e.  accordingly,  in  execution  of  these  plans  and  or- 
ders. As  it  icas  (literally,  according  to  the  tidng)  command- 
ed them,  referring  to  the  orders  before  given  (see  above,  on 
vs.  23.  2.4.)  Took,  or  more  exactly,  taking  up,  which  is  not 
only  the  original  and  proper  sense  of  the  Greek  verb,  but  its 
invariable  usage  in  this  book  (see  above,  on  1,  2.  11,  22.  1,  43. 
10,  16.  20,  13.  14.)  It  may  here  have  reference  to  Paul's  be- 
ing mounted  (see  above,  on  v.  24.)  Commanded,  not  the 
verb  employed  in  vs.  22.  30,  but  the  one  used  in  7,  44.  18,  2. 
20,  13,  and  originally  meaning  to  arrange,  with  special  applica- 
tion to  military  disposition  or  array,  in  which  sense  it  may 


ACTS    23,   31-33.  345 

here  be  taken,  as  the  orders  had  specific  reference  to  the  ar- 
rangements of  the  march  and  escort.  Brought^  led,  conduct- 
ed, as  m  vs.  10.  18  (compare  21,  34.  22.  24.)  By  night.,  hter- 
ally,  through  (or  in  the  course  of)  the  night  (see  above,  on  1, 
3.  16,  9),  which  naturally  seems  to  mean  the  first  night,  or  the 
same  night  upon  which  they  set  out.  To  (or  into)  Antipatris^ 
accordmg  to  Josephus  anciently  called  Capher  Saba,  but  re- 
built by  Herod  the  Great  and  named  in  honour  of  his  father, 
Antipater  the  Idumean.  The  Crusaders  identified  it  with 
a  town  upon  the  sea-coast ;  but  the  description  in  JosejDhus 
shows  that  it  must  have  been  some  miles  in  the  interior.  He 
also  speaks  of  it  as  situated  on  a  stream ;  but  this  may  have 
been  nothing  more  than  an  occasional  or  temporary  torrent 
flowing  through  the  adjacent  valley  from  the  mountains.  If 
so,  there  can  be  no  doubt  that  the  place  is  that  described  by 
Smith  and  Robinson,  and  still  called  by  the  ancient  name, 
though  partially  concealed  by  needless  variations  of  orthogra- 
phy. This  is  one  of  the  most  striking  and  instructive  instances 
of  old  names  surviving,  in  the  local  or  popular  tradition,  those 
which  had  displaced  them  by  authority  or  in  the  dialect  of 
books,  eighteen  hundred  years  ago.  According  to  the  old 
itineraries,  Antipatris  was  twenty-six  Roman  miles  from  Cesa- 
rea,  and  forty-two  from  Jerusalem.  On  the  ground  that  this 
distance  was  too  great  to  be  accomplished,  even  by  a  forced 
march,  in  a  single  night,  some  suppose  that  the  night  meant  is 
the  second  after  their  departure  from  Jerusalem,  which  seems 
to  make  the  time  as  much  too  long ;  others,  that  the  chief 
part  of  the  journey  was  performed  at  night,  but  that  they  ar- 
rived at  Cesarea  in  the  course  of  the  next  day. 

32.  33.  On  the  moiTOw  they  left  the  horsemen  to 
go  with  him,  and  returned  to  the  castle ;  who,  when 
they  came  to  Cesarea,  and  delivered  the  epistle  to  the 
governor,  presented  Paid  also  before  him. 

The  meaning  of  the  first  phrase,  on  the  morroio  (or  the 
next  day).,  will  depend  of  course  upon  that  of  the  one  just 
explained  in  the  preceding  verse.  According  to  the  sense 
there  preferred,  the  day  here  meant  will  be  either  the  first  or 
second  after  their  departure  from  Jerusalem.  Left.,  or  more 
exactly,  let^  i.  e.  suffered  or  permitted  (as  in  5,  38.  14,  10.  16, 
1.  19,  30)  the  horsemen  to  go  (go  on,  proceed,  or  journey,  as 

VOL.  II. — 15* 


346  ACTS   23,  33-35. 

in  V.  23,  nncl  in  8,  2C.  9,3.  IG,  T.  17,14.  19,21.20,1.21,6. 
22,5.21.)  Tlic  grammatical  subject  is  the  same  as  in  v.  31, 
to  wit,  the  fiohlicrs^  m'Iio  are  liere  distinguished  from  the  horse- 
men, and  must  therefore  liave  the  more  restricted  meaning  in 
hotli  cases.  Tlie  spearmen  or  hght  infantry  are  not  here  men- 
tioned, but  as  being  an  auxiliary  force  they  probably  accom- 
panied the  main  force  on  its  return  to  its  camp  or  quarters  in 
the  castle  of  Antonia  (see  above,  on  21,  34.  37.  22,  24.  23, 10. 
10.)  There  is  something  in  the  promptness  and  precision  of 
these  movements,  both  as  to  the  order  and  its  execution,  that 
is  ])erfectly  in  keeping  with  all  that  we  know  otherwise  of  the 
Roman  discipline,  and  therefore  the  less  likely  to  have  been 
invented  by  a  Greek  physician,  or  any  other  foreign  and  uq- 
military  writer.  Who,  at  the  beginning  of  v.  33,  refers  back 
to  horsemen  in  v.  32,  a  syntax  less  abrupt  in  the  original,  be- 
cause the  pronoun  here  employed,  though  often  used  precisely 
like  the  simple  relative  (as  in  vs.  14.  21  above),  sometimes  re- 
fers to  the  remoter  antecedent  (as  in  17,  11),  or  resumes  an 
interrupted  construction  (as  in  21,  4.) 

34.  35.  And  when  the  governor  had  read  (the  let- 
ter), he  asked  of  what  province  he  was.  And  when  he 
understood  that  (he  was)  of  Cilicia,  I  will  hear  thee, 
said  he,  when  thine  accusers  are  also  come.  And  he 
commanded  him  to  be  kept  in  Herod's  judgment  hall. 

Tlie  governor  is  not  found  in  the  oldest  manuscripts  and 
latest  critical  editions,  but  is  readily  supplied  from  the  pre- 
ceding verse.  Reading  (or  hamng  read),  perhaps  aloud,  as 
an  official  form,  which  is  the  stricter  and  more  ancient  appli- 
cation of  the  verb  in  Greek,  though  afterwards  employed  (like 
the  corresponding  verb  in  Hebrew,  which  originally  means  to 
call)  even  in  reference  to  silent  reading.  (See  above,  on  8,  28. 
30.  32.  13,  27.  15,  21.  31.)  The  object  of  the  verb  is  not  ex- 
pressed but  easily  supplied,  to  wit,  the  letter,  mentioned  in  v. 
33,  or  the  pronoun  it,  referring  to  the  same.  Having  asked, 
not  merely  out  of  private  curiosity,  but  in  a  judicial  or  official 
way,  as  seems  to  be  suggested  by  the  Greek  verb,  which  is 
that  employed  in  5,  27,  and  there  explained  (but  see  above,  on 
1,  6.)  Provi?ice,  eparchy,  the  domain,  jurisdiction  of  an  ep- 
arch,  a  term  used  by  the  later  Greek  historians  to  denote  the 
Roman  ruler  of  a  conquered  country.     He  was,  or  more  ex- 


ACTS   23,  34.  35.  347 

actly,  t5,  the  direct  form  of  narration  being  gradually  substi- 
tuted for  the  indirect,  as  in  v.  22  above,  but  less  abruptly;  or 
the  present  tense  may  be  intended  to  call  up  the  scene  as  ac- 
tually passing  (see  above,  on  vs.  5.  6,  and  compare  7,  25.  9,  26. 
38.  12,  9.  19,  34.  22,  29.)  Having  learned  (or  ascertained) 
by  inquiry,  which  the  verb  itself  denotes  (see  above,  on  vs. 
19.  20,  and  compare  4,  7.  10,  18.  29.  21,  33),  and  which  is  here 
expressly  mentioned  in  the  clause  immediately  preceding. 
That  (he  is  or  icas)  of  (or  more  exactly  frorn^  i.  e.  belonging 
to,  as  in  6,  9.  10,23.  14,19.  15,5.19.  17,13.  21,16.27)  Oi- 
Zic^a  (see  above,  on  6,  9.  15,23.41.  21,39.  22,3.)  Hear  thee^ 
or  more  emphatically,  hear  thee  through^  i.  e.  examine  thy 
whole  case  from  the  beginning,  as  the  Roman  magistrates 
were  required  to  do,  by  a  law  still  extant  in  the  Pandects  of 
Justinian,  when  a  prisoner  was  sent  from  an  inferior  tribunal 
or  authority,  with  a  statement  of  the  charge  against  him,  tech- 
nically called  elogium.  {Qui  cum  elogio  raittuntur  ex  integro 
audiendi  sunt.)  The  hearing  meant  is  therefore  a  judicial 
audience  and  investigation.  (See  above,  on  v.  30,  and  com- 
pare the  place  in  Matthew  there  referred  to,  where  the 
simple  verb  to  hear  has  the  same  judicial  meaning.)  Thy 
accusers^  the  Jews  mentioned  in  the  letter  of  Claudius  Lysias, 
as  having  been  directed  to  appear  before  the  Procurator  (see 
above,  on  v.  30.)  Are  come^  are  present,  on  the  ground,  ar- 
rived, the  same  verb  that  is  used  in  v.  16,  and  often  elsewhere 
(see  above,  on  5,21.  9,26.  10,32.  11,23.  13,14.  14,27.  15, 
4.  17,10.  18,27.  20,18.  21,18.)  The  connection  of  these 
clauses  is  historical  not  logical,  as  some  suppose,  who  under- 
stand Luke  as  saying  that  Felix  would  not  undertake  to  hear 
the  case,  until  he  knew  that  Paul  was  of  Cilicia ;  just  as  Pilate, 
when  he  heard  that  Christ  was  of  Galilee,  sent  him  to  be  tried 
by  Herod  (Luke  23,  7.)  But  the  cases  are  not  parallel,  as 
Felix  only  ruled  Judea  as  a  deputy  (or  procurator,  see  above, 
on  vs.  23.  24),  and  had  no  authority  whatever  in  Cilicia.  His 
question  in  relation  to  Paul's  province  is  to  be  connected,  not 
Avith  what  follows  but  with  what  precedes,  that  is  to  say,  with 
the  statement  which  he  had  just  read*  in  the  elogium  of 
Claudius  Lysias,  that  Paul  was  a  Roman  citizen,  and  as  such 
probably  enrolled  or  registered  in  some  division  of  the  empire, 
to  determine  which  the  question  was  proposed,  and  not  as  a 
condition  of  the  promise  in  the  next  clause,  which  was  not 
dependent  upon  Paul's  nativity  or  residence,  but  absolutely 
binding  as  a  part  of  the  governor's  official  duty.     He  com- 


348  ACTS    23,  34.  35. 

matuled  him  too  (tc)  to  be  kept  (or  guarded  as  a  prisoner,  see 
above,  on  12,  4)  in  the  Praetorimn  of  Ilerod.  The  Praetorivm 
was  oriixinally  tlie  commander's  lent  in  an  encampment  (from 
the  ancient  military  sense  of  Praetor)^  but  tlie  term  was  after- 
wards applied  to  the  otlicial  residence  of  governors,  and  finally 
to  any  large  palatial  building.  Here,  no  doubt  it  has  the 
second  of  these  senses,  and  denotes  the  palace  of  the  Roman 
governor  at  Cesarea,  at  this  time  actually  occupied  by  Felix. 
It  is  probably  called  Jlerod's,  because  built  by  Herod  the 
Great,  or  perhaps  by  his  grandson  Herod  Agrippa,  for  his  own 
use  when  the  S(.)vereign  of  the  country,  and  the  scene  of  his 
melancholy  death  ;  for  although  smitten  in  the  theatre,  he  lin- 
gered live  or  six  days,  both  which  circumstances  are  recorded 
by  Josephus  and  entirely  consistent  with  Luke's  narrative 
(see  above,  on  12,  23.)  When  Judea  was  again  annexed  to 
Syria  and  consigned  to  Procurators  (see  above,  on  v.  23),  this 
palace  of  the  former  kings  at  Cesarea  would  of  course  become 
the  official  residence  of  their  successors,  and  from  them  most 
probably  derived  the  Latin  name  by  which  it  is  described  in 
this  verse.  From  these  local  statements,  and  from  what  is 
said  in  24,  23  below,  it  is  plain  that  Paul,  although  under  con- 
finement or  arrest,  Avas  not  committed  to  a  common  prison. 


CHAPTER  XXIY. 

This  chapter  contains  Paul's  third  Apology  or  self-defence, 
delivered  before  Felix  (1-21),  and  his  subsequent  transactions 
with  that  governor  (22-27  )  He  is  formally  accused  by  the 
High  Priest  and  Elders  through  an  advocate  (1-4.)  The 
charges  are  the  old  ones  of  sedition,  schism,  and  sacrilege 
(5.  6.)  There  is  also  a  complaint  of  the  Chief  Captain's  inter- 
ference, and  a  reference  to  him  for  further  information,  with  a 
full  assent  to  all  these  statements,  on  the  part  of  the  Jews 
present  (V-9.)  Paul  congratulates  himself  on  the  Procurator's 
knowledge  of  the  country  and  the  people,  states  the  time  and 
purpose  of  his  visit  to  Jerusalem,  denies  the  charge  of  having 
disturbed  the  public  peace,  and  all  the  other  charges  brought 
against  him  (10-13.)     He  then  more  positively  defines  his  re- 


ACTS    24,    1.  349 

lation  to  the  Jewish  Church  and  the  Theocracy  (14-lG.)  He 
then  recurs  to  the  time  and  purpose  of  his  coming,  tells  how 
and  where  he  was  arrested,  complains  of  the  absence  of  his 
first  accusers,  and  challenges  those  present  to  bring  any  other 
charge  against  him  (17-21.)  Felix,  perceiving  how  the  mat- 
ter stands,  postpones  it,  and  commands  Paul  to  be  mildly 
treated  (22-23.)  To  gratify  his  wife,  he  summons  Paul  again 
before  him,  not  to  defend  himself,  but  to  explain  the  new 
religion,  in  hearing  which  his  conscience  is  alarmed  and  he 
remands  the  prisoner  (24-25.)  Durmg  the  next  two  years  he 
often  talks  with  him,  but  only  for  the  purpose  of  extorting 
money,  failing  in  which  attempt,  and  anxious  to  conciliate  the 
Jews  at  the  close  of  his  administration,  he  leaves  Paul  still  a 
prisoner  at  his  dej^arture  (26-27.) 

1.  And  after  five  days  Ananias  the  higli  priest  de- 
scended with  the  elders,  and  (with)  a  certain  orator 
(named)  Tertullus,  who  informed  the  governor  against 
Paul. 

The  five  days  have  been  variously  reckoned  from  Paul's 
arrival  in  Cesarea,  and  from  the  order  given  to  the  Sanhedrim 
(see  above,  on  23,  30) ;  but  nothing  of  historical  or  exegetical 
importance  is  dependent  on  this  question,  though  the  mention 
of  the  fact  is  an  incidental  proof  of  authenticity.  Descended, 
went  down,  from  Jerusalem  to  Cesarea,  implying  both  a  phys- 
ical and  moral  diflerence  of  elevation  (see  above,  on  9,  32. 
18,  22,  and  often  elsewhere.)  The  High  Priest  A7ia7iias,  who 
was  previously  mentioned  in  the  same  terms  (see  above,  on 
23,  2.)  Even  here,  though  natural,  it  is  not  necessary,  to 
explain  the  title  in  its  strictest  sense,  as  a  well  known  chief 
priest  (or  former  high  priest)  might  be  sent  to  represent  the 
actual  incumbent,  more  conveniently  perhaps  than  he  could 
leave  Jerusalem  himself.  The  necessity  for  this  interpretation, 
however,  is  removed  if,  according  to  the  latest  investigations, 
Josephus  does  represent  Ananias  as  acquitted  and  sent  back 
from  Rome,  and  still  retaining  his  High  Priesthood.  He  is 
then  to  be  regarded  here  as  representing,  not  an  official  supe- 
rior, but  the  whole  Sanhedrim  and  nation.  With  the  elders, 
or  as  several  of  the  oldest  manuscripts  and  versions  have  it, 
some  (or  certain)  elders,  which  is  no  doubt  implied  (though 
not  expressed)  in  the  received  text,  as  the  whole  Presbytery, 


350  ACTS   24,    1. 

or  estate  of  elders  (see  above,  on  4,  5.  22,  5),  eould  appear  at 
Cesarea  only  l>y  their  delegates.  A  certain  orator^  a  Greek 
word  originally  meaning  speaker^  bnt  speeially  applied  to  pub- 
lic speakers  in  the  national  assemblies,  then  to  advocates,  and 
finally  to  teachers  of  elocpience  or  rJietoricians^  a  word  derived 
from  that  here  used.  It  is  here  used,  no  doubt,  in  the  last 
but  one  of  these  senses,  to  denote  what  the  Romans  called  an 
orator  forcnsis  or  cau.'iUlicffs.  From  the  name  TertuUus  (a 
diminutive  of  Tertius^  like  Catullus  from  Catius,  and  LucuUus 
from  Lucius),  and  the  well-known  custom,  to  which  Cicero 
refers,  of  young  Komans  j)ractising  at  tirst  in  the  provinces 
before  they  ventured  to  a})j)ear  at  home,  some  have  inferred 
that  the  advocate  here  mentioned  was  of  this  description,  and 
that  he  must  have  spoken  in  Latin.  But  the  Jews  of  that 
age,  and  of  every  other  till  the  i)resent  time,  have  been  so  ac- 
customed to  bear  Gentile  names,  that  nothing  can  be  gathered 
from  this  circumstance  with  certainty  (see  above,  on  1,  13.  23. 
6,5.  13,9.  17,7.  18,2.7.)  And  even  if  Tertullus  was  a  Ro- 
man, there  was  nothing  strange  in  their  employing  him  to 
plead  their  cause  before  a  Roman  magistrate,  especially  if  (as 
Valerius  Maximus  affirms)  the  Latin  language  was  employed 
in  all  the  tribunals  of  the  empire,  even  Greeks  and  orientals 
being  forced  to  use  it  or  to  plead  through  an  interpreter.  On 
the  other  hand,  a  later  Greek  historian  (Dio  Cassius)  repre- 
sents his  own  tongue  as  continually  heard  in  the  Senate  and 
the  courts  of  Rome  itself.  Both  statements  may  be  reconciled, 
not  only  by  referring  them  to  different  dates,  but  even  at  the 
same  time  by  supposing  such  a  joint  use  of  the  languages  as 
now  exists  hi  Canada  and  Louisiana,  where  speeches  are  de- 
livered, in  the  same  assembhes,  on  the  same  occasions,  both  in 
French  and  English.  Who^  the  relative  employed  above  in 
23,  14.  21.  33,  and  here  intended  to  include  the  remoter  ante- 
cedent (Ananias)  as  well  as  the  nearer  (the  elders  and  Tertul- 
lus)^ as  taking  part  in  the  act  described.  Lifomied^  in  the 
forensic  or  judicial  sense,  of  which  we  have  examples  in  the 
English  terms,  i)t fanner^  criminal  information^  etc.  The 
Greek  verb  literally  means  to  shoic  or  make  appear,  and  is  the 
same  with  that  employed  in  23,  15.  22.  The  Geneva  version 
(appeared  before  the  (/over?ior)  is  inconsistent  both  with  the 
foim  and  usage  of  the  Greek  word.  Whether  this  informa- 
tion was  in  writing  or  by  word  of  mouth,  is  not  determined 
by  the  narrative,  and  happily  of  no  importance.  The  original 
expression  may  include  both  modes  of  accusation,  i.  e.  written 


ACTS   24,  1.  2.  3.  851 

charges  amplified  in  oral  argument,  an  English  parallel  to 
which  is  furnished  by  the  technical  and  popular  sense  of 
pleading. 

2.  And  when  he  was  called  forth,  Tertullus  began 
to  accuse  (him),  saying,  Seeing  that  by  thee  we  enjoy 
great  quietness,  and  that  very  worthy  deeds  are  done 
unto  this  nation  by  thy  providence  — 

He  (Paul)  having  been  called  (cited  or  summoned  to  ap- 
pear), according  to  the  Roman  law,  which  suffered  no  man  to 
be  judged  without  a  hearing  and  an  opportunity  of  self-defence 
^see  beloAv,  on  25,  16.)  Began  to  accuse  is  not  a  pleonasm 
(see  above,  on  1,  1.  2,  4.  11,  4.  18,  26),  but  may  be  intended 
to  suggest  that  only  the  beginning  of  Tertullus's  oration  is 
recorded,  at  least  with  any  fulness,  the  rest  being  given  in  a 
summary  or  abstract.  As  if  he  had  said,  'Tertullus  then 
accused  him  in  a  speech,  of  which  the  exordium  was  as  fol- 
lows.' This  exordium  is  an  apt  example  of  the  conciliatory 
introduction  {captatio  henevolentiae)  prescribed  by  Cicero  and 
other  rhetoricians,  and  from  its  very  nature  complimentary, 
so  that  the  charges  of  gross  flattery  and  Ipng,  brought  by 
almost  all  interpreters  against  Tertullus,  although  not  without 
foundation,  are  a  little  overcharged,  as  ^^n^\  appear  from  the 
particulars  recorded  in  the  next  verse. 

3.  We  accept  (it)  always,  and  in  all  places,  most 
noble  Felix,  with  all  thankfulness. 

The  change  of  collocation  in  the  version  partially  conceals 
the  rhetorical  and  classical  form  of  the  original,  which  opens 
with  the  leading  or  emphatic  words,  Much  peace  enjoying 
through  thee^  etc.  Peace^  not  in  the  vague  sense  of  prosperity, 
nor  even  in  the  more  precise  one  of  tranquillity  or  quiet,  but 
in  the  proper  and  specific  one  of  freedom  or  deliverance  from 
war  and  the  commotions  which  attend  it.  To  such  disturb- 
ances the  Holy  Land  had  long  been  subject  (see  above,  on  23, 
12.  23),  partly  from  religious  causes,  and  in  quelling  them 
Felix  had  been  active  and  successful,  having  seized  and  sent 
to  Rome  a  famous  robber  (i.  e.  zealot  or  guerilla  })artisan) 
named  Elcazar,  besides  suppressing  the  rebellion  spoken  of  in 
21,  38  above,  and  other  prompt  and  energetic  measures  men- 
tioned by  Josephus.     For  these  administrative  acts  the  terms 


852  ACTS   24,  8. 

licrc  used  by  Tertullus  can  scarcely  be  recjarded  as  extrava- 
gant, or  certainly  not  more  so  than  was  Avarranted  by  Greek 
and  Roman  usaire.  That  the  crimes  of  Felix  are  not  also  8et 
forth,  is  a  neijfative  objection,  which  applies  with  equal  force 
to  the  Apoloixy  of  Paul  himself.  Nothini^  is  gained  by  these 
exaggerated  charges  of  <leception,  even  against  wicked  men, 
which  are  ol\en  copied  by  one  writer  from  another,  till  they 
finally  almost  l>ecome  a>:  disingenuous  as  that  by  which  they 
were  at  lirst  jtrovoked.  Ai)art  from  these  traditional  invectives, 
the  oration  of  Tertullus  is  an  average  sample  of  forensic  adula- 
tion in  all  ages.  KnjoyiiKj^  or  obtaining,  lighting  upon,  happen- 
ing to  acquire  or  be  possessed  of.  (See  above,  on  19,  11,  where 
the  ]iarticij)le  of  the  same  verb  is  employed  to  denote  what 
usually  ha})pens  and  is  therefore  common.)  By  (or  through) 
thee,  by  thy  means  or  agency.  Very  wortJiy  cleecls^  in  Greek 
a  single  word  denoting  what  is  rightly  done  {recte  facta^  as 
Cicero  defines  it),  but  specially  applied  to  martial  achieve- 
ments or  exploits,  and  therefore  here  appropriate  to  the  mili- 
tary or  coercive  measures  which  had  just  been  mentioned. 
The  Vulgate  version  {raidta  corrigantur)^  which  makes  it 
mean  reformatory  measures,  rests  upon  another  reading 
(8»op^<o/AaTwv  for  KaTop^(u/xaT(o^^  found  in  several  of  the  oldest 
manuscripts,  but  not  regarded  by  the  critics  as  the  true  text. 
Done^  happened,  come  to  pass,  or  brought  about,  the  same 
verb  as  in  23,  7.  9.  10.  12.  This  nation  is  supposed  by  some 
to  imply  necessarily  that  the  speaker  was  a  Gentile ;  but  al- 
though the  conclusion  is  probably  correct,  the  proof  is  insuf- 
ficient, as  Paul  uses  an  analogous  expression  {this  people)  in 
speaking  to  the  Jews  themselves  (see  above,  on  13, 17.)  By 
(or  rather  througJi)  thy  p>rovidenGe  (or  foresight)  as  an  attri- 
bute of  a(bninistrative  wisdom.  This  was  a  favourite  mode 
of  flattery  in  that  age,  as  appears  from  its  occurrence  on  im- 
perial coins  (Frovicletitia  Ccesaris),  a  part  of  the  idolatrous 
process,  by  which  the  Roman  Emperors  arrogated  to  them- 
selves divine  honours.  Always  and  everywhere^  or,  preserving 
the  original  alliteration,  at  all  times  and  in  all  places.  Some 
connect  this  with  what  goes  before,  as  a  part  of  the  description 
of  the  Procurator's  merit,  '  done  to  this  nation  through  thy 
constant  and  universal  providence;'  but  most  interpreters 
connect  it  with  what  follows,  always  and  everywhere  (not 
merely  now  and  in  thy  presence)  we  accept^  and  by  implication 
thankfully  acknowledge.  (For  the  strong  sense  of  the  Greek 
verb,  see  above,  on  2,  41.  15,4.  18,27.)     Most  noble^  excel- 


ACTS    24,   3.  4.  353 

lent,  or  honourable,  the  same  honorary  epithet  employed  by 
Claudms  Lysias.  in  his  letter  (see  above,  on  23,  2G),  and  after- 
wards applied  by  Paul  himself  to  Festus  (see  below,  on  26,  25), 
as  it  is  by  Luke  to  the  person  for  whom  both  his  books  were 
originally  written  (see  above,  on  1,  1,  and  compare  Luke  1,  3.) 
But  for  these  examples,  the  use  of  the  term  here  would  proba- 
bly have  been  among  the  sins  imputed  to  TertuUus.  As  the 
epithet  relates  to  the  office,  not  the  person,  it  was  just  as  ap- 
propriate to  Felix  as  to  Festus,  although  very  different  in 
moral  character  (see  below,  on  v.  27.)  With  all  thankfulness^ 
or  all  the  gratitude  to  which  such  favours  are  entitled,  whether 
great  or  small,  and  therefore  not  to  be  denounced  as  hypo- 
critical exaggeration.  The  Greek  noun  is  used  elsewhere  only 
by  Paul  (e.  g.  1  Cor.  14,  16.  1  Tun.  2,  1),  and  John  (Rev.  4,  9. 
7,  12),  but  in  later  ecclesiastical  usage  was  appUed  specifically 
to  the  Lord's  Supper  or  Communion,  on  account  of  the  thanks- 
giving (eucharist)  by  which  it  was  accomj^anied.  In  both 
these  cases,  it  denotes  not  merely  the  internal  feeling  but  its 
audible  expression.  (For  the  sense  of  all^  as  here  used,  see 
above,  on  4,  29.  5,23.  12,11.  13,10.  17,11.  20,19.  23,1.) 

4.  Notwithstanding,  that  I  be  not  further  tedious 
unto  thee,  I  pray  thee  that  thou  wouldest  hear  us  of 
thy  clemency  a  few  words. 

Notvyithstanding  indicates  an  opposition  or  antithesis 
which  does  not  really  exist,  the  Greek  word  being  nothing 
but  the  usual  continuative  particle  (8e),  so  often  rendered  hut 
or  and.  That  I tnay  not  more,  detain  (or  hinder)  thee^  a  verb 
originally  meaning  to  cut  in  or  into^  then  to  stop  one's  way 
(as  by  a  ditch),  or  cross  one's  path,  to  intercept,  impede  a  per- 
son's progress.  I  pray  (invite,  exhort,  beseech)  thee^  the  verb 
so  used  in  8,  31.  9,38.  13,42.  16,9.15.39.  19,31.  21,12. 
To  hear  us,  the  Jews,  with  whom  he  identifies  himself  as  ac- 
tually being  one  of  them,  or  as  an  advocate,  who  makes  his 
client's  cause  his  own.  Of  thy  clemeiicy,  or  in  thy  moderation 
and  impartiaUty  (compare  the  cognate  adjective  in  Phil.  4,  5.) 
The  essential  idea  is  not  so  much  that  of  kindness  or  gentle- 
ness, as  that  of  fairness,  reasonablenesi,  freedom  from  extremes 
of  every  kind.  This  is  a  peculiarly  judicial  virtue,  and  is  there- 
fore pertinently  here  appealed  to.  A  few  icords  is  in  Greek 
an  adverb,  corresponding,  both  in  etymology  and  sense,  to 
our  concisely,  an  abbreviated  but  intelligible  phrase  for  hear 


354  ACTS   24,  4.  5. 

Its  speak  coyicisely.  Tliis  promise  to  be  brief  might  almost 
seem  to  have  been  caused  by  some  ap])earance  of  impatience 
in  the  Procurator,  at  tlie  jjrospect  of  a  formal  and  elaborate 
harangue.  There  would  then  be  no  need  of  supposing  that 
the  rest  of  the  oration  has  been  less  fully  given  than  the  intro- 
duction (see  above,  on  v.  2),  the  difference,  on  that  supposition, 
being  not  in  the  report  but  in  the  speech  itsel£ 

5.  For  we  have  found  this  man  a  pestilent  (fellow), 
and  a  mover  of  sedition  among  all  the  Jews,  through- 
out the  world,  and  a  ringleader  of  the  sect  of  the  >»az- 
arenes  — 

The  exordium  being  ended,  he  proceeds  to  the  statement 
of  the  case  itself.  For  may  have  reference  to  the  request  and 
implied  promise  in  the  verse  preceding.  '  We  only  ask  your 
impartial  attention  to  a  few  words ;  for  all  we  have  to  say  is, 
that  having  found,  &c.'  A  pest  (or  jilague)^  a  natural  and 
common  figure  in  all  languages  for  one  who  is  at  the  same 
time  troublesome  and  mischievous.  It  is  so  used  by  the  two 
great  orators,  Demosthenes  and  Cicero,  who  speaks  of  different 
persons  as  the  pest  of  the  republic,  of  the  state,  and  of  the 
empire  {jyestis  reipuhlicae^  civitatls^  imperii.)  Pestilent  fellow^ 
though  essentially  correct,  is  a  needless  departure  from  the 
form  of  the  original.  Finding  may  either  have  its  strict 
sense,  and  refer  to  their  detection  or  discovery  of  Paul  in 
the  temple ;  or  be  taken  in  the  secondary  sense  of  ascertain- 
ing, finding  out.  Upon  the  meaning  of  this  verb  depends  the 
construction  of  the  clause,  which  maybe  either  Slaving  found 
this  man  (who  is)  a  pest,'  or,  '  having  found  this  man  (to  be) 
a  pest.'  In  either  case,  the  syntax  is  irregular,  the  sentence 
having  no  finite  verb,  except  in  its  relative  dependent  clause 
(see  V.  6.)  The  sense  is  clear,  however,  and  such  freedom  of 
expression  may  be  found  in  the  best  writers  of  all  languages, 
in  whom  it  is  frequently  applauded  as  a  beauty,  while  m  Scrip- 
ture it  is  censured  as  an  imperfection.  Here,  however,  it  is 
perfectly  in  keeping  as  a  natural  effect  of  the  orator's  precipi- 
tate attempt  to  cut  short  what  he  saw  would  rather  give 
offence  than  please.  Moving^  stirring  up,  exciting,  see  above, 
on  21,  30.  tSedition  (literally,  rising^  standing  up)  may  either 
have  its  proper  sense  of  insurrection,  or  its  secondary  sense  of 
strife,  dissension  (see  above,  on  15,  2.  19,  40.  23,  7.  10.)     Paul 


ACTS   24,  5.  6.  355 

was  really  accused  of  both  crimes,  that  of  sowing  strife  among 
the  Jews  themselves,  and  that  of  rousing  them  against  their 
Roman  masters  (see  above,  on  16,  20.  21.  17,  6.  7.  18,  13.  21, 
28.)  The  ambiguous  term  may  have  been  selected  to  suggest 
both  these  ideas ;  but  the  former  is  the  one  especially  pre- 
sented in  the  context.  To  all  the  Jews^  not  only  among  them, 
but  to  their  injury  or  disadvantage.  Throughout  the  inhabited 
(or  civilized  world),  i.  e.  the  Roman  Empire,  or  indefinitely 
everywhere,  in  all  directions.  (See  above,  on  11,  28.  17,  6.  31. 
19,  27.)  A  ringleader  too  (tc,  introducing  an  afterthought  or 
supplementary  idea,  see  above,  on  1,  13),  not  only  a  public 
pest  in  his  own  person,  but  the  leader  of  a  dangerous  organi- 
zation. The  Greek  noun  is  a  military  term,  used  by  Thucy- 
dides  to  signify  the  front  man  on  the  right  of  an  army  in  array, 
but  afterwards  more  generally  to  denote  a  front  rank  man, 
and  metaphorically,  any  leader.  The  sect  (or  party ^  see  above, 
on  5,  17.  15,  5)  of  the  Nazarenes^  the  followers  of  the  Naza- 
rene^  contemptuously  so  called  (see  above,  on  2,  22.)  Al- 
though this  designation  in  the  plural  form  occurs  only  here,  it 
was  probably  in  common  use  among  the  Jews,  as  Christians 
was  among  the  Gentiles  (see  above,  on  11,  26),  until  after 
the  destruction  of  Jerusalem,  when  Nazarene  became  the 
name  of  a  Christian  sect,  which  still  adhered  to  the  Mosaic 
law,  but  with  less  exclusive  rigour,  and  with  worthier  notions 
of  the  Saviour,  than  the  kindred  party  of  the  Ebionites  (see 
above,  on  21,  20.) 

6.  Who  also  hath  gone  about  to  profane  the  tem- 
ple ;  whom  we  took,  and  would  have  judged  according 
to  our  law. 

An  additional  specification  of  the  general  charge.  He  was 
not  only  a  pest,  and  a  ringleader  of  the  Nazarenes,  but  had 
attempted  a  particular  oflTence  against  the  law  and  the  religion 
of  the  Jews,  that  of  profaning  the  temple,  literally,  rendering 
accessible,  depriving  of  its  consecration,  making  common  (see 
above,  on  10,  14.  15,  where  the  verb,  however,  is  not  the  same, 
as  it  is  in  Matt.  12,  5.)  Hath  gone  about^  the  old  English 
phrase  for  sought  or  tried.  (See  above,  on  21,  31,  where  it 
represents  a  synonymous  Greek  verb.)  The  charge  of  actual 
desecration  (see  above,  on  21,  28)  is  here  softened  down  to 
that  of  merely  attempting  it,  perhaps  because  they  had  dis- 
covered their  mistake  (see  above,  on  21,  29),  or  because  they 


356  ACTS  24,  6.  7.  8. 

were  unable  to  prove  what  tliey  at  first  alleged.  IVhorn  also 
(Ktti,  not  exj)rt'ss('d  in  tlie  version),  corresj)on<ling  to  tr/to  also 
in  the  first  clause,  both  bc'longing  to  the  smnmary  or  recapitu- 
latory style,  like  the  J^alin  i(t)ii  in  an  enumerati(jn  of  particu- 
lars, and  showing  either  that  we  have  only  a  brief"  abstract  ofthe 
speech,  or  that  Tert alius  lound  it  necessary  simply  to  recite 
the  heads  or  salient  j)oints  ofthe  charge  which  he  would  other- 
wise have  stated  at  lull  length.  As  it'  he  had  said,  '  Another 
point  is  his  connection  witli  the  Nazarenes;  another  his  at- 
tempted profanation  ofthe  temple  ;  another,  the  way  in  which 
we  were  i)revented  from  trying  him  ourselves.'  Whom  also 
ice  took\  laid  hold  on,  seized,  arrested  (see  above,  on  2,  24,  3, 
11.)  And  would  have  judged^  in  modern  English,  wished^ 
desired  to  do  so  (see  above,  on  7,  39.  10,10.  14,13.  16,3. 
19,  33.)  Judged^  i.  e.  tried,  according  to  due  form  of  law  (see 
above,  on  17,  31.  23,  3.  6.) 

7.  But  the  chief  captain  Lysias  came  (upon  us), 
and  with  great  violence  took  (him)  away  out  of  our 
hands  — 

Coming  by  (or  along)^  as  if  by  accident,  the  idea  of  attack 
being  not  expressed  but  suggested  by  what  follows.  With 
great  violence  (or  much  force)  out  of  our  hands  took  (literally, 
led)  him  away.  There  are  several  points  here,  in  which  the 
facts  are,  no  doubt  wilfully,  misrepresented,  so  as  to  exhibit 
the  conduct  of  the  Jews  in  a  more  favourable  light  than  that 
of  Paul  and  Claudius  Lysias,  whose  interference  was  at  once 
injurious  to  their  interests  and  humbling  to  their  pride.  That 
they  wished  to  try  Paul  according  to  their  law,  is  wholly  at 
variance  with  the  fact  that  they  were  beating  him  to  death 
when  the  chief  captain  rescued  him  (see  above,  on  21,  31.  32.) 
That  rescue,  therefore,  was  not  from  the  peaceful  protection 
of  the  law  by  brute  force,  as  they  here  insidiously  intimate, 
but  from  their  own  brute  force  by  a  lawful  exercise  of  military 
power.  The  misrepresentation  is  the  worse  for  being  rather 
hinted  than  expressed ;  and  although  this  may  be  ascribed  in 
part  to  the  protessional  adroitness  of  Tertullus,  it  no  doubt 
entered  into  the  concerted  policy  of  those  for  whom  he  plead- 
ed, and  from  whom  he  had  of  course  received  his  instructions. 

8.  Commanding  his  accusers  to  come  unto  thee, 


ACTS    24,  8.  Zbl 

by  examining  of  whom  thyself  mayest  take  knowledge 
of  all  these  things,  whereof  we  accuse  him. 

The  first  clause  adds  a  supplementary  complaint  against 
the  Tribune,  who  had  not  only  thus  deprived  them  of  the 
privilege  of  trying  Paul  according  to  the  law  which  he  was 
charged  with  breaking,  but  had  put  them  to  great  inconveni- 
ence by  requiring  them  to  come  to  Cesarea  and  accuse  him 
before  Felix.  Here  again  the  fact  is  truly  stated,  very  much 
as  Claudius  Lysias  had  stated  it  himself  (see  above,  on  23,  30) ; 
and  yet  the  whole  connection  irresistibly  conveys  the  impres- 
sion that  they  had  not  been  well  treated,  and  evinces  a  strong 
feeling  of  resentment  against  Lysias,  who  had  acted  so  decid- 
edly and  conscientiously  in  opposition  to  their  murderous  de- 
signs. This  clause,  however,  with  the  whole  of  the  preceding 
verse,  is  rejected  by  the  latest  critics  because  not  found  in  the 
oldest  extant  manuscripts ;  but  this  omission  makes  the  speech, 
already  brief,  so  strangely  meagre,  and  the  introduction  of  the 
passage  is  so  hard  to  be  accounted  for,  that  its  genuineness  is, 
on  the  whole,  more  probable  than  its  interpolation,  as  it  may 
have  existed  in  still  older  copies  now  no  longer  extant.  Upon 
this  question  of  criticism  depends  the  meaning  of  the  other 
clause,  which  is  admitted  to  be  genuine.  Of  lohom  (i.  e.  froY)x 
xohom)^  if  the  disputed  words  are  genuine,  refers  most  natu- 
rally to  Claudius  Lysias,  wliom  the  Jews  then  desire  Felix  to 
examine,  as  the  most  important  witness  on  their  side.  But  if 
the  disputed  words  are  spurious,  Claudius  Lysias  is  not  named 
at  all,  and  from  ichom  must  refer  to  Paul  himself.  But  such 
a  proposition,  to  examine  the  prisoner  on  the  truth  of  their 
assertions,  Avould  be  either  monstrous  or  superfluous ;  a  fur- 
ther argument  in  favour  of  the  genuineness  of  the  words  in 
question,  to  which  may  be  added  the  extreme  improbability 
that  nothing  would  be  said  of  Claudius  Lysias  in  this  com- 
plaint to  Felix.  The  future  form  {thou  xoilt  he  able^  in  the 
English  version,  tnayest)  seems  to  refer  to  something  which 
could  not  be  done  upon  the  spot,  but  would  require  time, 
whereas  the  examination  of  the  prisoner  might  take  place  at 
once.  Lastly,  the  reference  to  Claudius  Lysias,  rather  than 
to  Paul,  though  not  made  certain,  is  made  highly  probable  by 
the  ground  on  which  Felix  postpones  the  case  (see  below,  on 
V.  22),  and  which  would  seem  gratuitous  unless  proposed  by 
one  of  the  parties.  But  if,  for  these  or  other  reasons,  the 
words  from  whom^  c&c,  be  referred  to  Claudius  Lysias,  the 


358  ACTS   24,  8.  9.  10. 

genuineness  of  tlie  clause  in  which  his  name  appears  becomes 
a  necessary  consequence.  Kxcunining^  i.  e.  judicially  (see 
above,  on  4,  9.  12,  LO),  without  any  reference  to  torture, 
which  is  not  suggested  by  the  context,  as  in  22,  24.  The 
reference  o^  from  tcho7?i  to  the  plural  noun  accusers^  although 
natural  in  English,  is  impossible  in  Greek,  where  the  relative 
itself  is  in  the  singular  number.  Take  knoidedge^  i.  e.  gain  it, 
ascertain,  discover  (see  above,  on  3,  10.  4,  13.  9,30.  12,  14. 
19,  34.  22,  24,  29.)  The  spirit  of  this  verse,  as  just  explained, 
is,  'Such  are  our  charges,  and  the  witness  by  whom  we  sus- 
tain them,  is  the  very  man  who  sent  us  here  to  make  them, 
after  interrupting  our  proceedings  at  Jerusalem,  to  whom  we 
now  refer  you  for  all  further  information.' 

9.  And  the  Jews  also  assented,  saying  that  these 
things  were  so. 

The  Jews^  as  represented  by  the  High  Priest  and  the  El- 
ders (see  above,  on  v.  1.)  Also^  i.  e.  in  addition  to  the  charge 
made  by  Tertullus  in  their  name  and  as  their  advocate.  As- 
sented is  the  meaning  of  the  common  text  (awi^tvro) ;  but  all 
the  oldest  manuscripts  and  late  editions  have  a  double  com- 
pound form  of  the  same  verb  {ovviniBivro)^  which  yields  the 
stronger  sense  o^jomtly  set  upon  (compare  the  use  of  the  sin- 
gle compound  in  18,  10),  unitedly  attacked  him,  or  concurred 
in  the  attack  made  by  Tertullus.  Saying^  not  the  ordinary 
verb  so  rendered,  but  a  more  emphatic  form,  elsewhere  trans- 
lated professing  (Rom.  1,  22)  and  affirming  (see  below,  on 
25,  19.)  Not  content  with  simply  saying^  they  formally  and 
solemnly  declared^  asserted  these  thiiigs  (those  just  stated  by 
Tertullus)  so  to  have  (themselves),  i.  e.  to  be.  (For  this 
idiomatic  usage  of  the  verb  have^  see  above,  on  7,  1.  12,  15. 
17,11.) 

10.  Then  Paul,  after  that  the  governor  had  beck- 
oned unto  him  to  speak,  answered,  Forasmuch  as  I 
know  that  thou  hast  been  of  many  years  a  judge  unto 
this  nation,  I  do  the  more  cheerfully  answer  for  myself — 

2%en  answered  Paul^  having  signed  to  him  the  governor 
to  speak.  Signed^  literally,  nodded  (compare  John  13,  24,  and 
the  compound  form  in  18,  20  above.)     There  is  a  striking  con- 


ACTS   24,  10.  359 

trast  here  between  the  order  and  fairness  of  this  Roman  pro- 
cess, though  conducted  by  a  wicked  man,  and  the  passionate 
confusion  of  the  Sanhedrim,  although  composed  of  Priests, 
Scribes,  and  Elders  of  the  People  (see  above,  on  23,  2-10.)  It 
seems  as  if  the  Jews  and  Gentiles  were  beginning  to  change 
places  as  the  guardians  of  the  church,  a  transposition  after- 
ward brought  out  in  terrible  relief  at  the  destruction  of  Jeru- 
salem, where  Titus  was  as  temperate  and  humane  as  the 
Zealots  were  ferocious  to  tjiemselves  and  others.  This  cir- 
cumstance imparts  new  interest  to  the  crisis  which  we  have 
now  reached,  and  in  which  Paul  begins  his  third  Apology,  or 
Apostolical  defence  of  Christianity  and  of  himself,  not  uttered, 
like  the  first,  to  a  vast  crowd  of  Jews  from  all  parts  of  the 
world  assembled  to  observe  the  feast  of  Pentecost ;  nor  like 
the  second,  in  the  presence  of  the  Sanhedrim  or  Eldership  of 
Israel ;  but  before  a  Roman  magistrate,  and  under  the  pro- 
tection and  restraint  of  Roman  arms,  yet  in  the  presence  of 
the  High  Priest  and  a  deputation  of  the  Elders,  so  that  he 
was  still  appealing  to  the  chosen  people,  and  before  these  Gen- 
tile witnesses  attempting,  for  the  last  time,  to  convince  them 
of  the  true  relation  between  Law  and  Gospel,  Christ  and  Mo- 
ses. He  begins,  like  Tertullus  (see  above,  on  vs.  2.  3),  with  a 
regular  captatio  henevolentiae^  by  ascribing  to  Felix  at  least 
one  most  important  qualification  for  his  present  duty,  that  of 
long  experience  and  thorough  knowledge  of  the  men  with 
whom  he  had  to  deal.  Here  again  the  leading  words  stand 
first  in  the  original,  though  needlessly  displaced  in  the  trans- 
lation. As  Tertullus  had  begun  with  much  peace  enjoying 
through  thee^  Paul  begins,  smce  'many  years  a  judge  unto  this 
nation.  Since,  literally,  from,  i.  e.  dating  or  beginning  to 
compute  from.  Many,  here  as  elsewhere,  is  a  relative  ex- 
pression, and  as  FeUx  had  been  governor  at  least  six  years — 
still  longer,  if  as  Tacitus  relates,  he  shared  the  power  of  Cu- 
manus,  his  immediate  predecessor — this  was  a  long  time,  in 
the  view  of  the  Apostle,  when  compared  with  the  ignorance 
and  inexperience  of  a  Roman  just  arrived  among  the  Jews, 
even  though  he  might  be  such  an  one  as  Porcius  Festus  (see 
below,  on  25,  1.)  More  cheerfully,  or  readily,  with  less  appre- 
hension of  the  issue,  than  if  I  were  arraigned  before  a  novice 
or  an  ignoramus.  The  latest  critics,  wi^h  the  oldest  manu- 
scripts, read  cheerfully  without  the  more,  which  really  implies 
the  same  as  the  comparative,  though  in  a  less  emphatic  form. 
(As  to)  the  (things)  about  myself,  (i.  e.  in  my  own  case  or  bo- 


360  ACTS   24,   10.  11. 

half)  Iiyuil-e  ilffinre  (the  same  verb  as  in  10,  33.  Luke  12,  11. 
21,  14.)  The  siniilarity  of  Ibrm  between  this  exordium  and 
that  of  Tertulhis  is  toostronjjj  to  be  fortuitous.  Even  in  sub- 
stance, there  is  less  diversity  than  those  are  willing  to  admit, 
wlio  exaLTi^^M-ate  the  advocate's  professional  laudation  into  ser- 
vile flattery  and  shameless  lying.  Each  gives  the  Procurator 
credit  for  possessing  what*  he  really  j)ossessed,  indomitable 
energy  and  long  experience ;  while  both  are  silent,  as  they 
should  have  been  on  this  occasj^n,  with  respect  to  his  bad 
qualities.  That  Paul's  forbearance  was  not  cowardly,  we 
know  from  his  deportment  at  another  and  more  private 
audience  (see  below,  on  v.  25.)  The  unfairness  of  TertuUus, 
as  we  have  already  seen,  lies  rather  in  the  substance  of  his 
speech  than  in  the  oratorical  exordium. 

11.  Because  that  thou  mayest  understand,  that 
there  are  yet  but  twelve  days  since  I  went  up  to  Jeru- 
salem for  to  worship. 

This  is  not  a  deduction  from  the  fact  just  stated,  that  Felix 
had  been  many  years  a  magistrate  in  Palestine,  but  an  addi- 
tional reason  forPaul's  cheerfully  defending  himself,  namely, 
because  Felix  had  the  best  means  of  knowing  how  lately  he 
had  come  into  the  country,  and  how  groundless  was  the 
charge  of  his  being  a  disturber  of  the  public  peace.  Because 
that  thou  mayest  understand^  an  awkward  circumlocution 
likely  to  mislead  the  English  reader,  as  it  has  misled  a  noble 
and  clevout  interpreter  of  recent  date  (Lord  Lyttelton),  who 
explains  it  thus,  "  I  speak  so  that  thou  mayest  understand." 
The  original  construction  is  the  genitive  absolute,  thou  being 
able  to  knoic^  i.  e.  since  thou  hast  it  in  thy  power,  both  from  thy 
office  and  thy  place  of  residence,  to  ascertain  how  long  it  is 
since  I  went  up  from  Cesarea  to  Jerusalem  (see  above,  on  21, 
15-17.)  AVith  this  appeal  to  the  Procurators  means  of  infor- 
mation, Paul  confidently  states  the  time  himself  There  are  to 
rne  (i.  e.  I  liave  lived  or  spent)  7iot  more  than  twelce  days  since 
(or  from  the  day  that)  I  went  xip^  etc.  A  vast  amount  of  cal- 
culation and  discussion  has  been  lavished  on  the  question,  how 
these  twelve  days  are  to  be  reckoned,  all  agreeing  in  the  only 
point  of  any  moment,  namely,  that  Paul's  statement  may  be 
justified  in  several  ways,  the  variation  having  reference  chiefly 
to  the  seven  days  spoken  of  in  21,  27,  and  to  the  admission  or 
exclusion  of  the  days  which  had  elapsed  since  his  return  to 


ACTS  24,  11.  12.  361 

Cesarea  (see  above,  on  v.  1.)  To  (or  about  to)  icorshi])  is  in 
Greek  a  future  participle,  the  same  with  that  in  8,  27,  and  like 
it  denoting,  not  an  incidental  or  fortuitous  occurrence,  but  the 
very  end  and  purpose  of  the  journey.  There  is  no  need  of  ex- 
plaining this  away,  as  inconsistent  with  the  statement  in  v.  17, 
for  neither  statement  is  exclusive  of  the  other ;  or  as  at  vari- 
ance with  his  principles,  for  these  not  only  suffered  but  con- 
strained him  to  perform  acts  of  worship  in  the  temple  upon  fit 
occasions  (see  above,  on  21,  26.)  While  the  temple  was  still 
standing,  and  the  framework  of  the  ceremonial  law  unbroken, 
even  Paul  the  Apostle  of  the  Gentiles  could  not  go  up  to  Je- 
rusalem without  some  devotional  as  well  as  business  purpose. 
By  an  almost  insensible  transition  from  his  exordium  to  his 
argument,  he  here  alleges  two  facts,  bearing  on  his  own  de- 
fence ;  first,  his  recent  arrival  in  the  country,  leaving  him  no 
time  for  such  proceedings  as  were  charged  against  him  ;  and 
then,  the  avowed  religious  end  for  which  he  went  up,  to  per- 
form the  duties  of  that  very  faith,  which  they  accused  him  of 
renouncing. 

12.  And  they  neither  found  me  in  the  temple  dis- 
puting with  any  man,  neither  raising  up  the  people, 
neither  in  the  synagogues,  nor  in  the  city  — 

The  third  point  of  his  defence  consists  in  a  direct  denial 
of  the  charge  of  having  moved  sedition  (see  above  on  v.  5.) 
He  had  been  but  twelve  days  in  the  country,  and  in  those 
twelve  days  they  had  detected  him  in  no  disturbance  of  the 
peace  or  violation  of  decorum.  They  had  found  him  neither 
publicly  discoursing  (the  same  verb  as  in  17,  2.  17,  18,  4.  19. 
19,  8.  9.  20,  7.  9),  nor  in  any  other  way  raising  iq?  the  i^eople^ 
literally,  malcing  a  gathering  of  a  mob.  This  he  boldly  affirms, 
not  only  in  the  general,  but  with  specific  mention  of  the  only 
places  where  he  could  have  done  it,  in  the  temple^  in  the  syna- 
gogues^ and  through  the  city^  i.  e.  in  the  streets,  perhaps 
including  private  houses,  so  as  to  exhaust  the  list  of  possible 
localities.  This  bold  assertion  that  he  not  only  had  not  had 
the  opportunity  of  doing  that  which  they  alleged  against  him, 
but  still  more  categorically,  had  not  done  it,  could  never  have 
been  made  in  the  presence  of  accusers  who  were  cai)able  of 
proving  wliat  they  charged.  Its  very  utterance^  is  tantamount 
to  a  denial  that  the  charges  were  susceptible  of  proof  at  all, 

VOL.  IT, — 10 


3G2  ACTS   24,   13.  14. 

13.  Ncitlicr  can  tlioy  prove  the  things  whereof  they 
now  accuse  nie. 

Not  content  witli  the  implied  denial  in  v.  12,  he  now  re- 
peats it  in  a  definite  and  formal  manner.  Or  the  logical  rela- 
tion may  he  that  of  a  deduction  from  admitted  data.  As  if 
he  had  said,  'Since  I  liave  heen  only  twelve  days  in  Jerusa- 
lem, and  during  that  time  they  have  found  me  nowhere  puh- 
licly  or  privately  exhi])itinf^  the  character  which  they  would 
fasten  on  me,  as  a  mover  of  sedition  and  a  sower  of  dissension 
among  the  Jews  throughout  the  world,  I  am  entitled  to  con- 
clude that  they  have  no  proof  to  adduce  of  that  calumnious 
description,  or  of  any  charge  which  they  have  brought  against 
me.'  The  confident  and  sweeping  terms  which  Paul  employs 
in  these  two  verses  seem  to  im})ly  that  he  had  carefully  ab- 
stained during  this  visit  to  the  Holy  City,  even  from  those 
customary  modes  of  usefulness  to  which  he  was  addicted  in 
his  proper  sphere  as  the  Apostle  of  the  Gentiles,  and  as  a 
necessary  consequence,  that  his  present  mission  was  a  tempo- 
rary, special,  and  restricted  one. 

14.  But  this  I  confess  unto  thee,  that  after  the  way 
which  they  call  heresy,  so  worshi])  I  the  God  of  my 
fathers,  beheving  all  things  whicli  are  written  in  the 
law  and  in  the  prophets — 

Having  thus  answered  one  of  the  two  charges  in  v.  5,  to 
wit,  that  which  described  him  as  "  a  pestilent  fellow  and  a 
mover  of  sedition,"  he  now  takes  up  the  other,  which  described 
him  as  "  a  front-rank-man  (or  leader)  of  the  sect  (or  party)  of 
the  Xazarenes."  The  exquisite  transition  here  is  worthy  of 
Demosthenes.  Thus  far  he  had  denied  and  contradicted ;  now 
he  comes  to  acknowledge  and  confess.  J^iit  I  own  this  to  thee^ 
perhaps  with  emphasis  upon  the  pronoun,  '  I  have  nothing  to 
confess  to  them,  and  yet  to  thee  I  own  that  there  is  one  charge 
which  is  true,  though  not  in  the  sense  put  upon  it  by  its 
authors.'  The  flattering  charge  of  being  a  ringleader  he  mod- 
estly and  wisely  passes  by  in  silence,  but  admits  the  more  im- 
portant fact  that  he  was  really  a  "  Kazarene."  According  to 
the  way  which  they  call  sect  (or  schism)^  I  do  thus  worship 
the  paternal  God.  The  translation  heresy^  though  found  in  all 
the  English  versions,  is  doubly  objectionable;  first,  because  it 


ACTS    24,   14.  303 

puts  a  meaning  on  the  Greek  worcl  whicli  it  never  has  in  the 
New  Testament  (see  above,  on  5,17,  15,5);  and  then,  be- 
cause it  hides  from  view  the  striking  correspondence  between 
this  defence  and  the  accusation  in  v.  5,  by  using  different  Eng- 
lish Avords  to  render  the  same  Greek  one.  Tertulhis  calls  him 
a  ringleader  of  the  sect  (or  party)  of  the  Xazarenes.  Paul  ad- 
mits that  he  belongs  to  it,  but  not  that  he  is  guilty  of  apostasy 
from  Moses.  The  v:ay  (of  thinking,  living,  worshipping,  etc.) 
seems  to  have  been  a  common  Jewish  name  for  doctrinal  and 
practical  diversities  among  themselves;  a  supposition  which 
accounts  for  its  repeated  application  to  the  Christian  faith 
in  this  book  (see  above,  on  9,  2.  19,  9.  23.  22,  4),  not  as  a  spe- 
citic  but  as  a  generic  designation,  i.  e.  representing  it  as  one 
out  of  many  such  diversities  existing  in  the  bosom  of  the 
Jewish  church  itself.  Heresy^  as  here  used  in  its  ancient  sense 
of  school  or  party,  is  a  more  specific  term,  and  as  such  is  dis- 
tinguished here  by  Paul  himself  'That  peculiar  way  of 
thinking,  living,  etc.,  which  my  accusers  call  a  sect  or  schism, 
but  which  I  deny  to  be  so.'  But  how  could  Paul  deny  that  in 
becoming  a  Christian  he  had  ceased  to  be  a  Jew  ?  This  ques- 
tion is  answered  in  the  next  clause  by  himself.  So  (i.  e.  in  this 
peculiar  way  described  by  my  accusers  as  schismatical)  I  wor- 
ship the  2^citernal  God^  i.  e.  the  God  of  my  forefathers  and  of 
theirs.  There  is  great  propriety  and  beauty  in  the  use  of  the 
adjective  paternal,  constantly  applied  in  the  classics  to  the 
tutelary  and  ancestral  gods  of  nations,  families,  and  places. 
In  addressing  Jevrs,  he  employs  the  Scriptural  phrase,  God 
of  our  fathers  (see  above,  on  3,  13.  5,  30.  22,  14),  which,  in 
addressing  Felix,  he  exchanges  for  a  classical  expression,  more 
familiar  yet  to  all  intents  and  purposes  spionymous.  The 
idea  commonly  attached  to  this  clause  ('  I  worship  as  a 
Christian')  is  but  half  its  meaning,  and  the  least  important 
half  in  this  connection.  Assuming  that  as  undisputed  and 
notorious,  he  asserts  that  when  he  worships  as  a  Christian,  he 
adores  no  new  God,  but  the  same  who  had  been  worshipped 
by  his  fathers,  or  in  other  words  that  Christianity  was  really 
the  genuine  continuation  of  Old  Testament  Judaism.  This, 
although  presented  in  a  new  form,  is  precisely  the  same  claim 
that  Paul  asserted  in  the  single  sentence  which  comprised  his 
defence  before  the  Sanhedrim  (see  above,  on  23,  1.)  As  ad- 
dressed to  Felix,  and  adapted  to  his  lieathenish  associations, 
it  may  thus  be  paraphrased.  'They  charge  me  with  abandon- 
ing our  old  religion,  and  with  worshi])ping  some  strange  god ; 


3Gt  ACTS   24,    14.  15. 

l)iit  the  very  God,  wlioni  T  thus  worship,  is  our  own  ancestral 
God,  wliom  I  would  no  more  leave  tlian  you  would  abandon 
your  hereditary  deities;  and  tliis  I  ])rove  hy  my  adherenee  to 
tlie  sacred  hooks  of  our  reliii^ion,  to  that  Law  an<l  to  those 
Prophets,  of  which  even  you  have  often  heard,  as  tlie  very 
basis  of  our  faitli,  and  in  wliieli  I  now  believe  as  iirnily  as  I 
ever  did,  and  more  sincerely  than  tlie  men  who  charge  me 
with  rejecting  them.' 

15.  And  liave  liope  toward  God,  Avhicli  tlicy  them- 
selves also  allow,  that  there  shall  be  a  resurrection  of 
the  dead,  both  of  the  just  and  unjust. 

The  relation  of  the  clauses  here  is  often  misconceived,  as 
if  Paul  meant  to  say  that  lie  indulged  a  certain  hope,  and  then 
as  a  subordinate  or  incidental  circumstance  that  other  Jews 
indulged  the  same ;  whereas  this  sameness  is  the  main  idea 
here  expressed,  and  that  on  which  his  argumentative  defence 
entirely  turns.  Having  a  hope  towards  God  which  these 
{ineii)  also  themselves  entertain  (or  looh  for^  i.  e.  for  its  reali- 
zation, as  in  Tit.  2,  13.)  This,  it  must  still  be  borne  in  mind, 
is  addressed  to  Felix,  and  intended  to  explain  to  him  the  true 
relation  between  Judaism  and  Cliristianity,  so  far  as  it  could 
thus  be  made  intelligible  to  a  heathen,  and  thereby  to  meet 
the  charge  of  having  apostatized  from  his  religion.  The 
amount  of  this  explanatory  statement,  as  contained  in  this  and 
the  preceding  verse,  is  that  he  still  worships  the  same  God ; 
and  still  believes  in  the  same  sacred  books ;  and  still  cherishes 
the  same  hope  for  the  future.  With  these  points  of  agree- 
ment, how  could  he  be  cast  out  as  a  schismatic  or  an  apostate  ? 
But  what  was  the  hope  which  he  still  held  in  common  with 
the  unconverted  Jews?  It  seems  to  be  explained,  in  the  last 
clause,  as  the  hope  of  a  general  resurrection.  But  tliis  was 
not  held  by  the  Sadducees,  nor  is  it  elsewhere  represented  as 
the  great  distinctive  hope  of  Israel.  Considering  the  brevity 
of  this  defence,  or  the  abbreviated  statement  of  it  here  pre- 
sented, it  is  allowable  to  till  up  its  omissions  and  elucidate  its 
darker  places,  by  comparing  it  with  the  fuller  (or  more  fully 
reported)  Apology  before  Agrippa  as  contained  in  ch.  xxvi. 
This  will  be  done  more  particularly  in  the  exposition  of  that 
chapter ;  it  will  here  be  sufficient  to  anticipate  the  inference, 
hereafter  to  be  dra^^'n  (from  2G,  G-8.  22.  23),  that  the  national 
hope  referred  to,  even  here,  was  the  hope  of  the  Messiah,  and 


ACTS   24,   15.  16.  365 

the  resurrection,  here  connected  with  it,  that  of  Christ  himself, 
but  represented  as  the  pledge  and  foretaste  of  a  general  rising, 
here  expressed  by  saymg,  both  of  the  just  and  unjust^  i.  e.  of 
all  kinds  and  characters  without  exception  (compare  Matt.  5, 
45.)  The  three  points  of  adherence,  then,  to  ancient  doc- 
trines, here  alleged  by  Paul,  are  one  God,  one  Scripture,  one 
Messiah. 

16.  And  herein  do  I  exercise  myself,  to  have  always 
a  conscience  void  of  offence,  toward  God  and  (toward) 
men. 

Serein  (or  in  this),  i.  e.  in  this  adherence  to  the  God,  the 
revelation,  and  the  hope  of  Israel.  T  exercise  {myself),  a  verb 
originally  denoting  any  kind  of  hard  work ;  then  specially  ap- 
phed  to  athletic  strife  or  training ;  and  then  to  moral  discipline, 
especially  to  that  of  the  severest  kmd,  in  which  sense  it  is  the 
etymon  or  theme  of  ascetic  and  its  cognate  forms.  It  here 
denotes,  not  only  constant  or  habitual  practice,  but  methodical 
and  systematic  eifort.  Void  of  offence,  in  Greek  a  single 
word,  suggestive  of  the  two  ideas,  unoffended  imiS.  unoffending, 
i.  e.  a  conscience  neither  wounded  by  transgression  nor  allow- 
ing me  to  be  the  means  of  tempting  others.  The  same  word 
occurs  once  m  the  Apocrypha,  but  in  the  Xew  Testament  is 
confined  to  Paul  and  to  the  conscience  (see  1  Cor.  10,  32.  Phil. 
1,  10),  a  strong  though  incidental  mark  of  genuineness  in  the 
passage  now  before  us.  Toward  (i.  e.  in  relation  or  regard 
to)  God  (as  the  head  of  the  theocracy)  and  to  men  (as  my 
fellow-citizens  or  fellow-members.)  Always,  not  perhaps  in 
the  restricted  modern  sense  {at  all  times),  but  in  the  wider 
sense  suggested  by  its  etymology  {in  all  icays),  which  agrees 
well  with  the  form  and  original  meaning  of  the  Greek  word 
{through  all,  or  hy  means  of  all,)  This  word,  though  dislo- 
cated in  the  version,  emphatically  closes  the  whole  verse  in  the 
original.  If  this  verse  merely  meant,  as  many  readers  may 
imagine,  that  Paul  was  conscientious  in  his  whole  dejiortment, 
it  would  be  a  very  needless  and  unmeaning  close  of  the  j^re- 
ceding  argument  in  proof  of  his  fidelity  to  the  theocracy  or 
ancient  church.  It  is  in  fiict  the  winding  up  of  that  whole 
argument,  with  obvious  allusion  to  his  words  before  the  San- 
hedrim, for  which  Ananias  had  required  him  to  be  smitten  on 
the  mouth  (see  above,  on  23,  2),  and  which  he  here  takes  oc- 
casion to  explain  and  justify.    As  if  he  had  said,  '  In  this  sense 


3CG  ACTS   24,   H).  17. 

and  on  those  c^rounds,  I  affirmed  before  and  now  affirm  a<]^ain, 
that  i'ar  f Vt)m  bcini^  an  aj)o.state  or  a  renegade,  I  am  and  always 
liave  been,  botli  belore  and  since  my  confession  of  Christ,  a 
conscientious  and  consistent  Jew.' 

17.  Now  after  many  years  I  came  to  bring  alms  to 
my  nation  and  otierings. 

Koic^  the  usual  continuative  i)artic]e,  translated  and  in  v. 
16,  but  in  V.  14.  Afttr^  literally,  through^  or  in  the  course  of 
(see  above,  on  23,  31),  but  often  used  to  sit^nify  the  close  as 
Avell  as  the  duration  of  a  period  (see  Matt.  26,  61.  Mark  2,  1. 
14,  58.)  3lcffi)/,  not  the  word  so  rendered  in  v.  10  above,  but 
its  comparative,  strictly  meaning  more,  and  like  the  corre- 
sponding words  in  Latin  and  German,  used  in  the  modern 
English  sense  of  several,  i.  e.  more  than  one,  in  this  case  mean- 
ing about  four  years  (see  above,  on  18,  22.  23.)  Having  now 
detined  his  relative  position  to  the  Jews  and  their  religion, 
Paul  reverts  to  the  purpose  of  his  visit  to  Jerusalem,  and  to 
the  charge  of  having  come  as  a  mover  of  sedition.  In  contra- 
diction to  this  groundless  calumny,  he  had  already  said  (in  v. 
11)  that  he  came  to  worship,  to  which  he  now  adds  that  he 
came  to  bring  alms  (literally,  to  do  or  make,  i.  e.  dispense 
them).  This  is  perfectly  consistent  with  the  other  motive,  and 
is  added  to  it  as  a  proof  that  his  whole  object  was  pacific  and 
religious,  not  divisive  or  disorderly.  But  Avhat  were  these 
alms  ?  iS'ot  the  private  charities  of  Paul  himself,  which  must 
have  been  comparatively  small,  and  could  not  have  occasioned 
his  long  voyage  and  journey.  He  must  refer  to  more  exten- 
sive and  important  contributions,  of  which  he  was  the  channel 
or  disi)enser.  But  none  such  are  mentioned  in  this  book,  a 
seeming  difficulty  whicli,  when  properly  explained,  becomes  a 
striking  incidental  proof  of  authenticity.  While  Luke  says 
nothing  in  his  narrative  of  these  "  alms,"  Paul  himself,  in  his 
epistles  written  just  before  this  journey,  is  abundant  in  allusion 
to  them  (see  above,  on  19,  21.  22.  20,  1-4,  and  compare  Rom. 
15,25-31.  1  Cor.  16,  1-4.  10.  11.  17.  2  Cor.  8,  1-24.  9,1-15.) 
From  these  allusions  it  appears  that  at  his  own  suggestion  a 
general  contribution  had  been  made  throughout  the  churches 
in  the  two  great  jn-ovinces  of  Greece  for  the  relief  of  the  poor 
saints  at  Jerusalem,  and  that  one  important  object  of  Paul's 
visit  was  to  deliver  or  distribute  these  benevolent  donations. 
As  they  were  not  designed  for  Gentiles  he  expressly  adds, 


ACTS  24,  n.  3G7 

iinto  my  natiofi^  thus  suggesting  that  such  conduct  towards 
his  kinsmen  according  to  the  flesh  was  incompatible  with  hat- 
ing or  despismg  them.  A)id  offerings^  not  the  ahns  just 
mentioned ;  first,  because  the  repetition  would  be  needless ; 
secondly,  because  the  collocation  of  the  words,  both  in  Greek 
and  English,  shows  that  something  additional  or  supplementa- 
ry was  meant  to  be  expressed ;  and  lastly,  because  the  word 
here  used  is  never  applied  elsewhere  to  mere  charities,  but 
always,  either  in  the  litei'al  or  figurative  sense,  to  the  oblations 
of  the  Mosaic  ritual.  (See  Heb.  10,  5.  8.  10.  14.  18.  Rom.  15, 
16.  Eph.  5,  2.)  It  was  to  sacrifice,  as  well  as  pray,  that  Paul 
had  gone  up  to  Jerusalem.  This  might  be  understood  as 
nothing  more  than  a  specification  of  the  phrase  to  icorshij)  in 
V.  11.  But  a  more  precise  sense  is  suggested  by  the  fact  that 
the  very  same  term  {offering)  occurs  above  in  21,  26,  with 
reference  to  the  sacrifices  of  the  Nazarites,  the  cost  of  whose 
ceremonial  purification  Paul  had  undertaken.  Here  then  are 
ofierings,  in  the  strict  sense,  which  we  know  him  to  have  ac- 
tually made,  or  to  have  been  upon  the  point  of  making,  at  the 
time  of  his  arrest ;  a  clear  proof  that  he  was  not  a  despiser  and 
blasphemer,  even  of  the  legal  ceremonies,  as  his  enemies  alleged. 
It  is  certain,  therefore,  that  the  alms  and  offerings  of  this 
verse  are  distinct  from  one  another,  though  adduced  for  the 
same  purpose,  that  is,  to  establish  his  fidelity  and  loyalty  to 
that  which  he  was  represented  as  rejecting  and  attempting  to 
destroy.  But  the  alms  and  ofiferings,  though  not  the  same 
thing,  may  have  been  connected  if,  as  some  suppose,  the 
money  spent  by  Paul  upon  the  Xazarites  was  taken  from  the 
fund  which  he  had  brought  from  Greece,  as  a  real  compliance 
with  the  wishes  of  the  donors,  perhaps  authorized  if  not  pro- 
posed by  the  Elders  at  Jerusalem,  though  not  recorded  in  the 
narrative  of  their  conference  with  Paul  (see  above,  on  21,  23. 
24.)  But  this,  though  in  itself  entirely  credible,  and  serving 
to  account  for  the  peculiar  way  in  which  the  alms  and  offer- 
ings are  here  put  together,  is  a  mere  conjecture,  and  must  not 
be  forced  upon  the  passage  as  a  part  of  its  essential  meaning. 
To  the  question  how  Paul  could  be  said  to  have  gone  up  for  a 
purpose,  which  was  first  suggested  after  his  arrival,  it  may  be 
answered,  that  perhaps  this  suggestion  was  but  the  occasion 
of  performing  what  had  been  before  projected,  or  connnuni- 
cated  by  thelloly  Ghost ;  and  also,  that  without  this  suppo- 
sition, the  peculiar  way  in  which  the  offerings  are  added,  by 
a  kmd  of  afterthought,  may  be  intended  to  exclude  them 


3G8  ACTS   24,  17.  18. 

from  his  oriixinal  desijj^n  and  to  describe  them  as  a  suhsoquont 
expedient.  'How  could  I  come  up  to  defile  the  temple  and 
divide  tlic  ]>eo]»le,  wlien  I  hroui^ht  relief  to  many  poor  among 
them;  yes,  and  wliiie  there  actually  oilered  sacrifices  at  the 
very  sanctuary  whicli  I  am  accused  of  trying  to  profane.' 

18.  Whereupon  certain  Jews  from  Asia  found  me 
jnirified  in  the  temple,  neither  Avitli  inuUitude,  nor 
with  tumult. 

'Whereupon  should  be  in  which,,  i.  e.  in  which  deeds  or 
employments,  aiding  the  poor  saints  and  performing  sacrifice. 
*  In  the  very  act  of  proving  my  devotion  to  the  race  and  my 
respect  for  the  Mosaic  law,  they  seized  me,  and  have  since  ar- 
raigned me,  as  an  enemy  of  both ! '  Some  of  the  oldest  manu- 
scripts have  icJdch  in  the  feminine  form,  and  therefore  neces- 
sarily referring  to  the  feminine  nouns  alms  and  offerbiffs,, 
which  only  makes  the  reference  more  definite,  without  a  real 
change  of  meaning.  The  defensive  argument,  implied  in  this 
clause,  is  still  further  carried  out  by  adding,  purified  (i.  e. 
undergoing  ceremonial  purification,  see  above,  on  21,  24.  26) 
in  the  temple  (i.  e.  in  its  courts  or  area,  see  above,  on  vs.  6.  12, 
and  compare  2,  46),  thereby  proving  his  respect  for  the  Mosaic 
law  in  reference  to  two  of  its  great  parts  or  features,  sacred 
rites  and  sacred  places.  The  fact  that  Paul  was  thus  engaged 
when  seized  and  charged  with  sacrilege,  was  a  genuine  reduc- 
tio  ad  absurdum  for  his  flilse  accusers.  They  could  not  even 
say  that,  although  present  at  the  temple,  and  apparently  en- 
gaged in  ceremonial  duties,  he  performed  them  in  an  unbe- 
coming or  disorderly  manner.  Not  loitU  crowd  (or  concourse), 
BO  as  to  attract  undue  attention  and  disturb  the  devotions  of 
his  neighbours,  nor  with  tumult  (uproar,  as  in  20,  1.21,  34), 
a  stronger  term  denoting  the  natural  result  of  mobs  or  lawless 
gatherings.  There  is  here  a  question  of  grammatical  con- 
struction, closely  connected  with  one  of  textual  criticism. 
This  cannot  be  intelligibly  stated  to  the  English  reader  with- 
out restoring  the  original  order  of  the  sentence,  which  is  this, 
whereupon  (or  wherein')  found  me  p)urified  in  the  tempM,,  not 
with  crowd  nor  with  tumult,,  certain  Jews  from  Asia.  As  the 
last  words  evidently  constitute  the  subject  of  the  verb  found 
(which  is  plural),  the  translators  liave  transposed  them  in 
accommodation  to  English  usage.  But  the  latest  critics  have 
inserted  the  continuative  particle  {hi)  after  some  (or  certain) 


ACTS   24,   18.  19.  369 

from  a  few  of  the  old  manuscripts,  thus  separating  certain 
Jews  from  the  preceding  verb,  and  leaving  the  latter  to  be 
construed  indefinitely,  they  (i.  e.  my  enemies  and  false  accus- 
ers) found  me  purified^  cC'c,  hut  (or  and)  certain  Jews  from 
Asia.  The  authorities  for  this  emendation,  although  strong, 
are  not  decisive,  as  the  oldest  copy  extant  (Codex  Vaticanus) 
either  has  the  common  text  or  has  not  yet  been  collated  as  to 
this  point.  Even  admitting  the  proposed  change,  the  con- 
struction may  be  made  at  least  intelligible,  although  still  sin- 
gular, by  repeating  or  supplying  somethhig  from  the  first 
clause.  They  found  me  purified  in  the  temple^  not  icith  crowd 
or  tumult.,  hut  certain  Jews  from  Asia  (were  the  cause  of 
these.)  Jews  from  Asia,  the  same  Greek  phrase  that  is  ren- 
dered Jews  lohich  icere  of  Asia  in  Luke's  account  of  the 
transaction  here  referred  to.  The  preposition  indicates  that 
they  not  only  came  from  but  belonged  to  Asia  Proper  or  Pro- 
consular (see  above,  on  21,  27.) 

19.  Who  ought  to  have  been  here  before  thee,  and 
object,  if  they  had  aught  against  me.  * 

The  mention  of  the  Jews  from  Asia,  as  the  real  authors  of 
the  tumult  at  the  temple,  leads  Paul  to  urge  another  circum- 
stance, showing  the  unfairness  and  irregularity  of  this  whole 
process.  Who  had  accused  him  of  profaning  or  attempting 
to  profane  the  temple?  Certain  Jews  from  Asia.  Why 
were  they  not  present  to  sustain  their  accusation,  either  as 
witnesses  or  parties  ?  Why  was  their  place  supplied  by  Ana- 
nias and  Tertullus,  who  knew  nothing  of  the  facts  except  as 
they  had  heard  them  from  those  Asiatic  Jews,  whose  absence 
could  not  be  supplied  by  a  contemptuous  reference  to  Claudius 
Lysias  as  the  only  witness  (see  above,  on  v.  8.)  To  have  heen 
here  (literally,  to  he  present)  hefore  thee  (i.  e.  as  a  judge,  or  at 
thy  bar,  the  preposition  used  above  in  21,30,  and  there  ex- 
plained.) This  was  no  forensic  quibl)le  or  finesse,  but  a  legiti- 
mate objection  to  the  wliole  procedure  as  evincing  bad  Inith 
and  a  conscious  inability  to  prove  their  charges.  Ohject 
should  be  accuse,  the  same  verb  as  in  vs.  2.  8.  13,  and  in  22, 
30.  The  variation  in  the  version  here  obscures  tlie  meaning 
by  suggesting  as  Paul's  meaning,  that  they  ouglit  to  have 
been  there  to  make  objections  to  the  method  of  proceeding  or 
to  his  defence ;  whereas  he  means  that  they  ought  to  liave  ap- 
peared as  his  prosecutors  or  accusers.     If  they  had  auyht  (or 

VOL.  TI. — 16* 


370  ACTS  24,    10-21. 

a7}y  thing)  against  nie^  is  in  Greek  peculiarly  expressive  from 
tlie  use  of  the  oj)t:itive  mood,  imjjlyini^  that  the  ease  was 
])ur('ly  liypothetical,  or  in  other  words,  that  they  had  really 
no  eharge  against  him. 

20.  Or  else  let  these  same  (here)  say,  if  they  have 
found  any  evil  doing  in  me,  while  I  stood  before  the 
council. 

Or  else  seems  to  im]>ly  that  Paul  is  here  ])resenting  an  al- 
ternative, ]iroposinG:  two  things,  one  of  which  ought  to  be 
done.  *  Either  let  the  Jews  from  Asia  be  brought  forward,  or 
else  let  these,  &c.'  But  what  he  really  says  is,  not  that  they 
ought  now  to  be  produced,  but  that  they  ought  to  have  ap- 
peared from  the  beginning  as  his  prosecutors.  He  i)roposes 
nothing  as  to  this  point,  but  merely  censures  what  had  been 
already  done.  With  this  relation  of  the  verses  agrees  the 
connective  particle  which  simply  denotes  or,  the  else  being 
introduced  by  the  translators.  Or  (as  it  is  now  too  late  to 
remedy  this  error,  and  the  Jews  from  Asia  have  perhaps  gone 
home)  let  these  (Ananias  and  the  Elders)  themselces  (not 
merely  through  an  advocate,  but  in  their  proper  persons)  say^ 
if  they  found  any  loronrj  (or  according  to  the  oldeirt  copies, 
what  wrong  they  found)  in  me^  'tchile  (or  when)  I  stood  (lit. 
I  standing)  before  the  council  (the  ^ynedriuni  or  Sanhedrim^ 
see  above,  on  4,  15.)  The  allusion  is  of  course  to  the  scene 
described  in  23,  1-10.  Wrong,  the  word  translated  matter  of 
wrong  in  18,  14,  and  there  explamed.  Before^  the  same  word 
as  in  V.  19,  at  their  bar,  at  their  tribunal.  Having  shown, 
from  the  absence  of  the  original  accusers  and.  of  all  other  wit- 
nesses, that  the  charge  of  sedition  was  abandoned,  he  now 
challenges  the  High  Priest  and  the  Elders  to  bring  forward 
any  other  accusation  which  they  could  establish,  even  by  their 
ow^n  testimony.  Tliey  had  not  witnessed  the  alleged  desecra- 
tion of  the  temple ;  they  had  only  seen  him  as  he  stood  before 
the  council  (see  above,  on  22.  30) ;  if  they  knew  any  thing 
against  him  from  tlieir  own  observation,  it  must  have  hajj- 
pened  then,  and  he  accordingly  gives  this  specific  form  and. 
limitation  to  his  challenge. 

21.  Except  it  be  for  this  one  voice,  that  I  cried 
standing  among  them,  Touching  the  resurrection  of  the 
dead  I  am  called  in  question  by  you  this  day. 


ACTS  24,  21.  371 

Except  it  he^  in  Greek  a  sinp^le  letter,  meaning  tha7i^  i.  e. 
other  than,  besides,  except.  For  (or  about)  this  one  voice 
seems  dependent  in  construction  on  a  verb  suppressed ;  or  it 
may  be  connected  with  the  phrase  found  wrong  in  the  pre- 
ceding verse,  unless  (they  found  fault  or  condemned  me)  for 
this  07ie^  etc.  Voice,  utterance,  not  only  the  words  said,  but 
the  act  of  saying  them.  A7no7ig  them,  literally,  ^?^  them,  i.  e. 
in  their  circle,  in  the  midst  of  them.  (For  the  idiomatic  use 
of  oTt,  that,  omitted  in  the  version,  see  above,  on  2,  13.  3,  22. 
5,23.25.  6,11.  7,6.  11,3.  13,34.  15,1.  16,36.  19,21.  23, 
20.)  His  quotation  of  his  own  words  agrees  as  nearly  with 
Luke's  narrative  in  23,  6  as  would  be  natural  in  any  case  of 
repetition.  The  only  variations  are  that  he  omits  hope  before 
reswrection,  and  adds,  this  day  hy  you.  Called  in  question^ 
here,  as  in  the  other  case,  means  judged,  tried,  put  ujDon  my 
trial,  summoned  to  defend  myself.  As  this  was  the  expression 
which  created  the  division  in  the  council  (see  above  on  23,  7), 
it  has  been  disputed  Avhether  those  to  whom  Paul  here  appeals 
(though  not  directly)  were  Pharisees  or  Sadducees.  But  this 
is  a  question  of  no  moment,  as  he  is  not  here  appealing  to  their 
diverse  principles  or  prepossessions,  but  is  simply  recalling 
what  had  happened  on  a  recent  occasion,  for  the  purpose  of 
strengthening  his  previous  statement,  that  they  could  have 
nothing  to  allege  against  him.  'They  have  only  seen  me  in 
their  council  at  Jerusalem,  and  surely  I  did  nothing  there  for 
which  I  must  be  tried,  unless  it  was  my  uttering  those  words 
which  threw  them  into  such  confusion.'  The  reference  is  not 
so  much  to  what  he  said  as  to  his  having  said  so  little,  and  that 
little  so  inadequate  to  justify  their  conduct.  At  the  same 
time  the  A})OStle,  with  consummate  skill,  by  thus  repeating 
his  own  words  before  the  Sanhedrim,  renews  his  enigmatical 
but  solemn  declaration,  that  so  far  from  having  given  up  his 
Messianic  hope,  it  Avas  because  he  held  it  fast  in  its  original 
intent,  it  was  because  he  had  embraced  the  true  Messiah  when 
he  came,  while  Israel  at  large  denied  him,  this  was  the  very 
reason  of  his  being  now  a  prisoner  and  called  on  to  defend 
himself.  That  he  still  described  his  hope  of  the  Messiah  as  a 
hoj^e  of  resurrection,  may  have  been  intended  to  disguise  a 
doctrine  which  the  Jews  would  instantly  regard  as  nullifying 
all  that  he  had  said  in  proof  of  his  own  loyalty  to  Israel  and 
Moses.  The  key  to  this  enigma  of  his  being  both  a  Christian 
and  a  Jew  was  furnished  by  his  holding  that  ^Messiah  had  al- 
ready come.     But  as  this,  distinctly  stated,  might  have  pre- 


372  ACTS   24,  21.  22. 

vented  their  atten<linGj  to  liis  further  statement,  he  excites 
tlieir  curiosity  and  t,Mins  tlieir  ear  l)y  s)>eakin<^  only  of  the 
resurrection,  as  the  crownins,^  attestation  of  our  i^ord's  Messi- 
ahship,  reserving  a  fuller  explanation  of  his  meanine:  for  his 
last  Apolot^y  and  last  appeal  to  Israel,  before  he  lell  the  Holy 
Land  for  ever  (see  below,  on  2G,  G.)  It  is  not  to  be  forLCotten 
that  although  this  third  aj^ology  was  formally  addressed  to 
Felix,  and  Mas  really  hitended  to  apprise  him  of  the  true  state 
of  the  case  which  had  been  so  misrepresented  by  the  Jews,  it 
was  virtually  an  additional  a])peal  to  the  Jews  themselves,  as 
there  officially  and  representatively  present,  a  further  efibrt  to 
convince  them  of  the  false  position  which  they  occui»ied  in 
reference  to  Christ  and  Moses. 

22.  And  when  Felix  heard  these  thmgs,  having 
more  perfect  knowledge  of  (that)  way,  he  deferred 
them,  and  said,  When  Lysias  the  chief  captain  shall 
come  down,  I  will  know  the  uttermost  of  your  matter. 

Having  heard  these  things  is  omitted  by  the  oldest  manu- 
scripts and  latest  critics,  according  to  whom  the  verse  begins, 
And  Felix  j)^^^  them  off^  which  comes  next  in  the  original. 
3Iore  exacthj  (see  above,  on  18,  2G.  23,  15.  20)  knowing  the 
(things)  about  the  icay  have  been  explained  by  some  as  the 
words  of  Felix  himself.  '  More  exactly  kno^ning  (i.  e.  when  I 
do  know  more  exactly)  the  things  concerning  this  way,  said 
he,  when  Claudius  Lysias,'  &c.  But  this  construction  is  con- 
demned by  the  harsh  transposition  it  involves  and  by  the 
sense  it  puts  upon  the  participle  (ctTrtui/.)  TJie  icay  has  here 
been  variously  understood  to  mean  the  present  case ;  or  the 
character  and  practice  of  the  Jews;  or  the  Christian  religion, 
as  in  V.  14,  and  otlier  places  there  referred  to.  This  usage 
seems  decisive  in  favour  of  the  last  interpretation ;  but  the 
question  still  arises  in  what  sense  Felix  is  said  to  have  under- 
stood the  new  religion  more  exactly.  Some  suppose  the  com- 
parative to  be  here  used,  as  it  often  is  in  Latin,  to  express  a 
moderate  degree  of  something  (knowing  pretty  accurately), 
which,  however,  is  by  no  means  very  natural  or  obvious. 
Others  give  the  comparative  its  proper  sense,  but  differ  as  to 
the  things  compared  (knowing  more  exactly  than  was  usual 
with  Romans,  or  than  could  have  been  expected,  or  than  the 
Jews  imagined,  &c.)  all  which  suj^ply  something  not  expressed 


ACTS  24,  22.  373 

or  necessarily  suggested  by  the  context.  The  simplest  syntax 
and  the  best  sense  are  obtained  by  supposing  these  words  to 
describe  the  effect  of  Paul's  discourse  on  Fehx,  whom,  as  we 
have  seen,  it  was  intended  to  enlighten  with  respect  to  the 
relation  between  Judaism  and  Christianity,  a  subject  always 
puzzhng  to  the  Romans,  though  important  to  the  exercise  of 
their  authority  (see  above,  on  18,  15.  23,  29.)  What  Galho 
and  Lysias  could  not  comprehend  had  now  been  made  in  some 
degree  perspicuous  to  Felix  by  the  masterly  discourse  of  the 
Apostle.  3Iore  exactly  knoioing  (than  he  did  before,  the 
true  state  of  the  case)  about  the  xoay  (of  living  and  believing) 
to  which  Paul  adhered  and  which  the  Jews  had  represented 
as  an  absolute  rejection  of  their  whole  religion.  Seeing  this 
charge  to  be  a  false  one,  and  the  whole  proceeding  frivolous 
and  spiteful,  he  determined  to  get  rid  of  it,  but  not  by  openly 
acquittmg  Paul,  and  thereby  putting  an  affront  upon  the  Jews, 
as  represented  in  his  presence  by  the  High  Priest  and  the  El- 
ders. This,  as  we  shall  see  below  (on  v.  27),  he  had  personal  and 
selfish  reasons  for  avoiding,  while  he  must  have  seen  that  there 
was  not  the  shghtest  ground  for  the  proceeding  against  Paul. 
In  this  dilemma  he  resorts  to  the  cowardly  expedient  of  delay, 
embracing  for  that  purpose  the  suggestion  offered  by  Tertul- 
lus  (see  above,  on  v.  8),  that  the  Tribune  should  himself  be 
made  to  testify.  'When  Lysias  the  chiliarch  conies  down 
(from  Jerusalem,  as  in  v.  1  above),  Ivnll  k?iow  the  things  con- 
cerning you  (or  in  which  you  are  interested.)  Some  regard 
this  as  a  threat  that  when  he  did  obtain  the  necessary  informar 
tion,  they  might  expect  to  be  put  upon  their  trial  in  their 
turn.  But  this  agrees  neither  with  the  character  of  FeUx, 
nor  with  his  actual  position,  as  Josephus  describes  both ;  nor 
with  the  natural  import  of  the  terms  employed.  The  com- 
^30und  Greek  verb  (8tayi/ojcro/zat)  might  be  explained  to  mean, 
I  will  discriminate,  and  so  decide  (Geneva  Bible) ;  but  usage 
is  in  favour  of  the  sense,  I  will  know  (your  matters)  thoroughly 
(or  through  and  through),  pei-haps  Avith  some  allusion  to  the 
forensic  use  of  knowledge  to  denote  judicial  cognizance  or 
jurisdiction.  The  first  of  these  ideas  (that  of  knowing  thor- 
oughly) was  no  doubt  meant  to  be  conveyed  by  Tyndale's 
paraphrastic  version,  retained  in  King  James's  Bible,  /  will 
know  the  uttermost  of  your  matter.  That  this  adjournment 
was  a  mere  device  to  end  the  whole  proceeding,  may  have 
been  a])parent,  even  at  the  time,  from  the  extreme  improba- 
bility that  Lysias  could  leave  his  post  at  such  a  turbulent  and 


874  ACTS   24,  22.  23. 

anxious  jiinctiiro,  and  is  now  confinncfl  by  the  silence  of  the 
history  in  relerence  to  any  such  appearance  of  the  Tribune  as 
a  witness  in  this  nialter. 

23.  And  he  commanded  a  centurion  to  keep  Paul, 
and  to  let  (him)  have  liberty,  and  that  he  should  forbid 
none  of  his  acquaintance  to  minister  or  come  unto  him. 

The  imi)ression  made  upon  the  governor  by  Paul's  defence 
is  further  shown  by  the  directions  which  he  gave  for  his  safe- 
keeping. He  was  still  to  be  detained,  because  not  yet  acquit- 
ted, and  for  other  reasons  afterwards  disclosed,  but  to  have 
remission  (relaxation,  mitigation  of  his  bondage.)  The  trans- 
lation libtrty^  if  strictly  understood,  makes  the  sentence  con- 
tradict itself.  To  he  kept  (watched,  guarded),  and  at  the  same 
time  to  have  liberty^  are  incompatible  conditions.  (For  the  true 
sense  of  the  Greek  word,  compare  2  Cor.  8,  13.  2  Thess.  1, 17.) 
Some  suppose  an  allusion  to  the  technical  distinction  between 
different  kinds  of  custody  practised  by  the  Romans,  such  as 
the  custodia  publica^  or  continemont  in  the  common  prison ;  the 
custodia  militarise  or  perpetual  surveillance  by  a  soldier,  and 
in  its  severer  forms  attachment  to  his  person  by  a  chain ;  and 
the  custodioj  libera^  in  which  the  prisoner  was  entrusted  to  a 
magistrate  or  other  well  known  person,  who  received  him  into 
his  own  household  and  was  answerable  for  his  safety.  This 
last  might  seem  to  be  the  liberty  which  Felix  ordered  Paul  to 
have ;  but  it  was  practised  only  in  the  case  of  prisoners  of 
great  distinction,  and  it  seems  to  be  implied  in  the  words  be- 
fore us  that  the  centurion  still  had  charge  of  him.  That  this 
was  the  centurion  who  escorted  him  to  Cesarea  (the  other 
having  gone  back  from  Antipatris,  see  above,  on  23,  23.  32), 
although  possible,  cannot  be  inferred  from  the  definite  ex- 
pression {the  centurio7i)e  because  this  may  only  mean  the  one 
on  duty,  or  the  one  who  was  entrusted  with  such  matters.  To 
forbid  none  of  his  own  (friends  or  acquaintances,  see  above, 
on  4,  23.  21,  G),  to  wait  upon  hiin.,  minister  to  him,  take  care 
of  him,  supply  his  wants  (compare  the  use  of  the  same  verb  in 
13,  36.  20,  34.)  Or  come  to  him^  have  access  to  him,  visit  him, 
even  without  performing  services  so  intimate  and  confidential. 
To  the  latter  class  we  may  perhaps  refer  Philip  and  his  house- 
hold (see  above,  on  21,  8.  9)  ;  to  the  former  Trophimus  (see 
above,  on  21,  29),  Aristarchus  (see  below,  on  27,  2),  but  above 
all,  Luke,  "the  beloved  physician,"  and  the  author  of  this 


ACTS    24,  23.  24.  375 

liistory,  which  may  owe  much  of  its  contents  to  this  renewal 
of  the  mtercourse  between  them  (see  below,  on  v.  27.) 

24.  And  after  certain  days,  when  Felix  came  with 
his  wife  Driisilla,  which  was  a  Jewess,  he  sent  for  Paul, 
and  heard  him  concerning  the  faith  in  Christ. 

After  certain  (i.  e.  some)  days^  an  indefinite  expression, 
but  suggestive  rather  of  a  short  than  of  a  long  time  (see  above, 
on  10,  48.  15,  36.  IG,  12.)  Came^  coming,  being  there,  the 
same  as  in  v.  17.  23,  16.  35,  and  often  elsewhere  (see  above, 
on  5,  21.)  According  to  Tacitus,  the  wife  of  Felix  was  Dru- 
silla,  daughter  of  Juba  the  Numidian  king,  and  grand-daughter 
of  Anthony  and  Cleopatra.  According  to  Josephus,  she  was 
Drusilla,  daughter  of  Herod  Agrippa,  whose  death  is  recorded 
in  12,  23,  and  great-grand-daughter  of  Herod  the  Great.  This 
might  seem  to  be  total  contradiction,  but  for  the  statement  of 
a  third  historian  (Suetonius),  that  Felix  was  the  husband  of 
three  queens,  by  which  he  no  doubt  means  three  wives  of 
royal  lineage.  This  would  comprehend  and  reconcile  the 
statements  of  Josephus  and  Tacitus,  although  there  may  have 
been  some  confusion  of  names,  the  double  Drusilla  being  cer- 
tainly remarkable.  The  Jewisli  Drusilla  was  betrothed  in 
childhood  to  Antiochus  Epiphanes  of  Comagene,  but  he  re- 
fusing to  comply  with  the  conditions  of  the  contract  by  re- 
ceiving circumcision,  she  ^tas  actually  married  to  Azizus  king 
of  Emesa,  who  did  become  a  Jew.  Felix,  according  to  Jo- 
sephus, was  smitten  with  her  beauty,  and  through  the  agency 
of  Simon,  a  magician  from  Cyprus,  but  supposed  by  some  to 
be  the  same  with  Simon  Magus  (see  above,  on  8,  24),  per- 
suaded her  to  leave  her  husband.  As  the  ordinary  word  for 
icife^  in  Greek  as  well  as  French,  is  looman^  and  as  some  man- 
uscripts omit  the  pronoun,  it  might  be  understood  as  a  con- 
temi)tuous  expression,  loith  the  woman  Drusilla^  like  the 
xcoman  Jezebel  in  Rev.  2,  20.  But  the  pronoun  is  expressed 
in  many  manuscripts,  and  two  of  the  most  ancient  have  the 
strong  expression,  with  his  own  wife  ;  so  that  most  interpret- 
ers agree  that  she  is  so  described,  but  in  a  popular  sense,  with- 
out implying  that  the  marriage  was  a  lawful  one.  If  it  took 
place  about  this  time,  of  which  we  have  no  other  evidence,  the 
words  of  Luke  miglit  naturally  mean,  Felix  arrlvinff  with  his 
wife  Drusilla^  i.  e.  bringing  her  home  for  the  first  time,  a  cir- 
cumstance more  likely  to  be  mentioned  so  distinctly  than  their 


370  ACTS   24,  24.  25. 

merely  .^oino;  from  one  jialacc  to  aiiotlicr,  or,  as  some  siipj>osc, 
iVom  one  ajKirtmenl  to  another  in  tlie  same.  llintKj  n  Jcii^ess^ 
l)y  birth  and  probably  by  actual  j)rolession,  an<l  as  such  natur- 
ally curious  to  hear  the  famous  Christian  j)reacher  and  learn 
somcthini?  of  the  stranu^e  sect  which  was  everywhere  sjioken 
against  (see  below,  on  28,  22.)  That  it  was  for  her  gratifica- 
tion that  the  Procurator  sent  for  Paul,  is  clear  from  the  diiH- 
culty  of  explainiuL,^  otherwise  the  Ibrmal  mention  of  lier  name 
and  her  relii^ion.  Heard  him  (not  ])reach  an  ordinary  ser- 
mon, but  ex})lain  what  was  peculiar)  about  the  faith  in  Christy 
i.  e.  the  new  religion,  of  which  Christ  is  the  centre,  the  foun- 
dation, and  the  topstonc,  and  a  i)ersonal  faith  in  liim  its  only 
method  of  salvation  (see  above,  on  4,  11. 12.) 

25.  And  as  lie  reasoned  of  righteousness,  temper- 
ance, and  judgment  to  come,  Felix  trembled,  and 
answered,  Go  thy  way  for  this  time ;  Avhen  I  have  a 
convenient  season,  I  will  call  for  thee. 

As  he  reasoned^  literally,  he  discoursing  (see  above,  on  IV, 
2.17.  18,4.19.  19,8.9.  20,7.9,  and  v.  12  of  this  chapter.) 
jRighteousness^  not  justification,  as  the  other  terms  denote  hu- 
man virtues,  but  justice,  in  the  wide  sense,  or  the  rendering  to 
every  one  his  due  (see  above,  on  10,  22.  35.)  Temperance^  not 
in  the  restricted  modern  sense  of  abstinence  from  strong  drink, 
but  in  that  of  self-control  and  moderation  as  to  all  the  appe- 
tites, with  si)ecial  reference,  in  ancient  usage,  to  chastity  or 
continence,  which  last  is  derived  directly  from  the  Latin 
word  answering  to  the  one  here  used.  The  Christian  doctrine 
upon  these  i)oints  must  have  been  peculiarly  awakening  to  the 
Roman's  conscience,  as  his  whole  life  seems  to  have  been  one 
of  unjust  tyranny  and  sensual  indulgence,  so  that  Tacitus  uses, 
to  describe  his  moral  character,  two  of  the  strongest  words 
afforded  by  the  language  [saevitiam  et  libidijiem.)  For  ano- 
ther portrait,  by  the  hand  of  the  same  master,  see  above,  on 
23,  24.  There  is  no  need  of  su|)posing,  as  some  have  done, 
that  Paul  purposely  went  out  of  his  way  to  gall  the  conscience 
of  his  hearers,  or,  as  others  imagine,  that  he  preached  the  Law 
exclusively  without  the  Gospel.  This  is  not  the  apostolical 
method,  which  presents  the  two  together,  and  convicts  the  in- 
dividual, not  by  personal  invective,  but  by  manifestation  of 
the  truth,  commending  itself  to  every  man's  conscience  in  the 


ACTS   24,  25.  26.  311 

sight  of  God  (2  Cor.  4,  2.)  Paul  no  doubt  complied  with  the 
request  that  he  would  state  to  them  "the  faith  in  Christ,"  in 
doing  which  he  could  not  iail  to  treat  of  Christian  virtues  and 
their  corresponding  vices,  as  the  fruits  of  faith  and  unbelief 
respectively ;  and  this  j^lain  statement,  without  digression  or 
exaggeration,  would  suffice  to  reach  the  conscience  and  to 
rouse  the  apprehension  of  that  coming  judgment^  literally,  the 
judgme)it^  that  about  to  he^  the  same  verb  that  occurs  above, 
in  V.  15,  and  five  times  in  the  preceding  chapter  (23,  3. 15.  20. 
27.30.)  Becoming  fearful  (or  alarmed)^  Felix  ansii^ered^  or 
responded  to  this  terrible  discourse,  so  unlike  Avhat  he  had 
looked  for,  as  a  gratification  of  Drusilla's  curiosity  or  his  own. 
For  this  time  is  in  Greek  an  idiomatic  phrase  which  can  hardly 
be  translated  into  English,  consisting  of  an  article  and  parti- 
ciple in  the  neuter  gender,  the  having,  i.  e.  the  time  having 
itself  (being)  now.  (See  above,  on  v.  9,  and  the  places  there 
referred  to.)  This  is  equivalent  to  our  phrases,  as  the  matter 
now  is,  for  the  present,  and  some  others,  diiferent  in  form,  but 
of  the  same  essential  import.  Go  thy  icag,  in  Greek  a  single 
word,  depart,  {peg one  !)  Having  got  time,  or  obtained  an  op- 
portimity,  I  will  send  for  thee  {again).  It  is  a  curious  in- 
stance of  the  way  in  which  a  text  may  be  severed  from  its 
context  by  the  tradition  of  the  pulpit,  that  the^  three  points 
commonly  made  prominent  in  this  verse  are  entirely  adventi- 
tious and  have  no  trace  in  the  text  itself.  Trembled  is  merely 
Tyndale's  loose  translation  of  a  phrase  denoting  inward  feel- 
ing, not  its  outward  indications  ;  convenient  is  an  epithet 
achied  by  the  same  hand  to  the  bare  noun  time  or  opportu- 
nity ;  and  lastly,  the  traditional  assertion,  that  the  season  never 
came,  is  directly  contradicted  by  the  followmg  verses. 

26.  He  hoped  also  that  money  should  have  been 
given  him  of  Paul,  that  he  might  loose  him  ;  wherefore 
he  sent  for  him  the  oftener,  and  conununed  with  him. 

At  the  same  time  also,  a  phrase  only  partially  translated  in 
our  Bible,  which  throughout  this  passage  follows  Tyndale 
closely.  At  the  same  time  that  he  thus  dismissed  him,  hoping 
that  money  will  be  given  him  by  Paul.  The  remaining  words, 
that  he  might  loose  (or  free)  him,  although  no  doubt  a  true 
statement  of  the  motive,  are  omitted  by  the  latest  critics,  be- 
cause not  found  in  the  oldest  copies  extant.  ^Yherefore,  be- 
cause he  entertained  this  mercenary  hope,  the  oftener  (or  even 


378  ACTS    24,  2G.  27. 

oftencr^  tlian  lio  would  otliorwisc  have  done  so)  senfllng  for 
Paul  (from  tlie  Prietoriuin  to  liis  own  house,  or  I'roni  tlie  j)ris- 
oner^s  apartments  to  liis  own,  it"  they  were  under  the  same 
roof)  he  conversed  irith  him^  tlie  verb  employed  in  20,  11, 
above,  and  there  exj)lained.  That  Paul  abstained  from  all  re- 
ligious conversation  in  these  frequent  interviews,  is  utterly  at 
variance  with  his  character  and  practice  (sec  above,  on  20,  20. 
21.  26.  27.  31,  and  comj)are  Col.  1,28.)  It  cannot,  therefore, 
be  alleged  that  although  Felix  otlen  talked  with  Paul,  it  was 
exclusively  on  business,  and  he  never  found  an  o})port unity  of 
hearing  him  again  ''  concerning  the  faith  in  Christ.-'  The  very 
fact  that  Felix,  while  his  conscience  trendjled,  could  conceive 
the  ])lan  of  getting  money  out  of  him,  shows  that  he  would  not 
shrink  from  hearing  him  reason  of  righteousness,  temperance, 
and  future  judgment,  every  day,  if  thereby  he  might  gain  his 
darling  end.  This  hope  of  bribe  or  ransom  must  have  rested 
on  the  zeal  of  Paul's  friends  and  his  influence  upon  them,  not 
without  some  reference  to  the  foreign  alms  of  which  he  Avas 
the  bearer  (see  above,  on  v.  17.)  The  same  sjarit  that  col- 
lected these  would  surely  do  still  more  for  the  Apostle's 
liberation.  But  however  plausible  the  expectation,  it  was 
disappointed. 

27.  But  after  two  years  Porcius  Festus  came  into 
Felix'  room ;  and  Felix,  A^-illing  to  sliew  the  Jews  a 
pleasure,  left  Paul  bound. 

A  hienniian  (or  period  of  two  years)  having  been  corrv- 
jyleted  (or  elapsed  since  Paul's  imprisonment),  Felix  received  a 
successor^  Porciua  Festus.  The  date  of  this  change  has  been 
commonly  assigned  to  the  summer  of  the  year  61 ;  but  the 
latest  chronological  investigations  make  it  probable,  at  least, 
that  it  occurred  a  twelvemonth  sooner,  in  the  summer  of  A.  D. 
60,  ten  years  before  the  destruction  of  Jerusalem.  Wishing 
too  {n)  to  deposit  favours  with  the  Jews.,  i.  e.  to  place  them  un- 
der obligations,  thereby  laying  up  in  store  a  future  claim  upon 
their  gratitude  or  kindness.  The  same  figure  is  employed  by 
Demosthenes  and  other  classical  Greek  writers.  It  may  seem 
strange  that  a  ruler  so  unscrupulous  as  Felix,  who  practised 
every  method  of  extortion  and  oppression  on  this  very  people, 
should  be  so  desirous  of  securing  their  good  Avill  when  he  was 
taking  leave  of  them  for  ever.  But  like  Pontius  Pilate,  and 
some  others  of  his  predecessors,  he  was  recalled  to  answer  the 


ACTS  24,  27.  379 

complaints  of  the  oppressed  Jews,  and  was  therefore  anxious 
to  propitiate  them  and  perhaps  induce  tliem  to  witlidraw  their 
charge,  before  he  made  his  appearance  at  the  emperor's  tri- 
bunal. From  contemporary  history  we  learn  that  he  escaped 
through  the  intercession  of  his  brother  Pallas,  then  a  favourite 
of  Nero,  but  a  few  years  later  jDut  to  death  by  him,  perhaps 
involving  Felix  in  his  own  destruction. 


CHAPTEK  XXY. 

We  have  here  the  narrative  of  Paul's  fourth  Apology,  or  pub- 
lic appearance,  as  a  prisoner,  in  defence  of  himself  and  his 
religion,  together  with  the  circumstances  which  prepared  the 
way  for  the  fifth,  recorded  in  the  following  chapter.  The  one 
related  here,  Hke  that  before  it,  was.  at  the  tribunal  of  the 
Roman  governor,  but  in  the  presence  of  Je^N-ish  representa- 
tives, and  like  it  also  exhibits  only  a  brief  summary  of  the 
defence  itself,  with  a  fuller  statement  of  the  interlocutory 
proceedings.  The  chief  points  of  difference  are  those  of  char- 
acter and  situation  between  Felix  and  Festus,  and  the  step  in 
advance  which  the  Apostle  here  takes  by  appealing  to  the 
Emperor.  The  chapter  naturally  falls  into  two  parts,  the  first 
of  which  contains  the  direct  transactions  between  Paul  and 
Festus  (1-12),  Under  this  head  are  included  the  arrival  of 
Festus,  his  first  visit  to  Jeinisalem,  the  renewal  of  the  charge 
and  plot  against  Paul,  the  refusal  of  the  Procurator  to  remove 
him,  and  the  appointment  of  a  new  trial  at  Cesarea  (1-5). 
Then  comes  the  trial  itself,  w^ith  a  summary  statement  of  the 
charges  and  defence  (6-8).  Paid  refuses  to  be  tried  once 
more  at  Jerusalem,  and  appeals  to  the  Emperor  in  person, 
which  appeal  the  governor  allows  (9-12).  The  remainder  of 
the  chapter  describes  the  occasion  and  j^reliminaries  of  his  fiftli 
appearance  (13-27).  Among  these  is  a  visit  from  Agrippa 
to  Festus,  and  a  statement  of  Paul's  case  by  the  latter  to  tlie 
former,  with  an  expression  of  Agrippa's  wish  to  see  and  liear 
him  (13-22).  Then  follows  an  account  of  the  meeting  for  this 
purpose,  a  second  statement  of  the  case  by  Festus,  with  liis 
own  reason  for  desiring  Agripj^a  to  hear  the  inisoncr  himself 
(23-27). 


380  ACTS   25,  1. 

1.  Now  when  Festiis  was  come  into  the  province, 
after  three  days  he  asccii(U'(I  from  Cesarca  to  Jerusalem. 

Fc'stus  is  also  nicnlioned  Ijy  Josephus,  in  both  liis  histories, 
IIS  the  successor  of  Felix  in  the  government  of  Jiidea,  and  as 
liaving  been  occu})ied,  during  Iiis  short  administration,  in  sup- 
jiressing  the  Sicarii  (or  Assassins)  and  other  disturbers  of  the 
public  ]>eace,  including  «'^n  impostor  Avho  liad  tried  to  raise  the 
j)eo}>le  in  rebellion  by  liinatical  delusions  (see  above,  on  5,  36. 
37.  21,  38.)  In  these  respects  his  government  \N'as  very  simi- 
lar to  that  of  Felix  (see  above,  on  23,24.  24,2.3),  but  his 
personal  character  much  better,  as  appears,  not  so  much  from 
any  positive  description,  as  from  the  way  in  which  Josej^hus 
contrasts  him  with  his  successor  Albinus,  as  a  man  who  gov 
erned  in  a  manner  altogether  different,  and  had  a  hand  in 
every  kind  of  wickedness.  According  to  the  latest  chronolo 
gical  authorities,  Festus  administered  the  government  a  little 
less  than  two  years,  from  the  autumn  of  A.  D.  CO  to  the  sum 
mer  of  A.  D.  62.  From  an  incidental  statement  of  Josephus 
("  that  the  Emperor,  hearing  of  the  death  of  Festus,  sent  Al- 
bmus  to  Judea  as  his  Procurator"),  we  learn  that,  unlike  most 
of  his  predecessors  and  successors,  he  died  in  office.  In  jus- 
tice to  the  memory  of  this  short-lived  and  comparatively  ui> 
right  magistrate,  he  ought  to  be  carefully  distinguished  from 
his  predecessor  (Felix),  with  whom,  no  doubt  from  the  resem- 
blance of  the  names,  he  has  sometimes  been  confounded,  not 
only  by  superlicial  readers,  but  by  learned  writers.  Festus 
then  (or  tfierefore)^  a  resumption  of  the  statement  in  the  first 
clause  of  24,  27.  Having  come^  literally,  come  up,  mounted, 
or  ascended,  sometimes  applied  to  embarkation  on  board  a 
vessel  (see  above,  on  21,  2.  6,  and  below  on  27,  2),  but  also  to 
entrance  or  arrival  in  a  country  (see  above,  on  20,  18) ;  and 
as  this  is  i)erfectly  appropriate  here,  there  is  no  need  of  resort- 
ing to  the  figurative  sense  of  entering  on  his  government  (or 
office)^  which  however,  although  not  expressed,  is  necessarily 
implied  in  his  arrival  and  the  acts  that  follow.  After  three 
days  may  be  strictly  understood  as  meaning  three  whole  days, 
or,  according  to  a  common  ancient  idiom,  as  implying  that  he 
took  one  entire  day  of  rest  between  his  arrival  at  Cesarea 
and  his  journey  to  Jerusalem.  This  prompt  departure  to 
the  Holy  City  may  evince  both  official  promptness  and  a 
natural  curiosity  to  see  a  place  so  famous  even  in  the  history 
of  empires. 


ACTS   25,  2.  3.  381 

2.  Then  the  high  priest  and  the  chief  of  the  Jews 
informed  him  against  Paul,  and  besought  him  — 

Then  (Se)  the  High  Priest^  or  according  to  tlie  oldest  co}3- 
ies  and  the  latest  critics,  the  High  (or  Chief)  Priests^  in  the 
plural  number.  The  actual  High  Priest,  at  this  time,  as  we 
learn  from  Josephus,  was  not  Ananias  (see  above,  on  23,  2. 
24,  1),  but  Ishmael  the  son  of  Phabi,  nominated  to  that  office 
by  Agrippa  (see  below,  on  v.  13.)  The  chief  ov  first  {men) 
of  the  Jetcs^  a  general  description  of  the  class  commonly  de- 
scribed as  elders  (see  above,  on  4,  5.  8,  23.  6,  12.  23, 14.  24,  1), 
with  whom  they  are  identified  by  Festus,  in  relating  this  very 
occurrence  (see  below,  on  v.  15.)  Informed^  the  same  verb, 
with  precisely  the  samo  meaning,  as  in  24,  1,  where  it  is  ex- 
plained. This  revival  of  the  criminal  information  against  Paul, 
after  an  interval  of  two  years,  shows  the  national  importance 
which  the  Sanhedrim  attached  to  the  proceedmg,  if  not  the 
personal  malignity  and  rancor  of  its  leading  members,  which, 
at  all  events,  is  evident  enough  from  the  petition  here  record- 
ed. (For  the  usage  of  the  last  verb,  see  above,  on  2,  40.  8,  31. 
16,40.  20,12.  21,  12.    24,4.) 

3.  And  desired  favour  against  him,  that  he  would 
send  for  him  to  Jerusalem,  laying  wait  in  the  way  to 
kill  him. 

Not  content  with  renewing  their  old  accusation,  they  pre- 
sent a  petition  of  the  most  extraordinary  kind.  Asldiig  (for 
themselves)  favour  (or  a  favour)  against  him^  the  idea  of 
gratuity  or  special .  favour  being  doubly  suggested,  by  the 
added  noun  and  by  the  form  of  the  verb,  which  is  in  the  mid- 
dle voice  and  has  the  same  reflexive  sense  as  in  many  other 
places  (see  above,  on  3,14.  7,46.  9,2.  12,20.  13,21.28.) 
This  direct  demand  for  partial  judgment,  or  respect  of  per- 
sons, a  sin  so  frequently  forbidden  in  their  own  law  (see  above, 
on  10,  34),  would  seem  to  imply  an  unfa^'ourable  estimate  of 
the  new  Procurator's  character  and  judgment,  were  it  not 
more  easily  referred  to  that  insane  delusion,  under  which  the 
Jews,  at  this  eventful  crisis  of  their  history,  appeared  to  act, 
and  Avhich  lias  been  already  mentioned  as  transtbrming  them, 
in  temper  and  spirit,  from  devout  Jews  to  ferocious  lieathen 
(see  above,  on  24,  10.)  One  of  the  clearest  in-emonitions  that 
the  days  of  Israel,  as  a  church  and  as  a  state,  were  numbered, 


382  ACTS    25,  3.  4. 

is  this  very  loss  of  tlie  true  theocratical  spirit,  and  this  cal- 
lousness of  conscience  both  as  to  means  ami  ends;  a  chanj^o 
made  known  to  us,  not  only  or  most  vividly  in  Scripture,  hut 
in  the  writings  of  the  contemporary  Jewish  historian.  It  is 
possible,  however,  that  the  words,  ((skhtg  favoiir^  in  the  verse 
betbre  us,  relate  not  to  the  form  of  the  request,  but  merely  to 
its  secret  motive.  The  sense  M'ill  then  be,  not  that  they  en- 
treated Festus  to  confer  this  favour  on  them,  but  that  they 
simply  asked  him  to  transfer  the  trial  to  Jerusalem,  as  a  matter 
of  ri<^dit  or  of  convenience,  while  the  real  purj)Ose  of  this  prop- 
osition would  have  made  the  grantiniiij  of  it  by  the  governor 
a  gross  act  of  judicial  partiality  or  favour  to  one  party  at  the 
cost  and  hazard  of  the  other.  This  may  seem  more  natural 
and  credible,  in  itself  considered ;  but  the  other  is  more  read- 
ily suggested  by  the  language  of  the  narrative.  Laying  wait^ 
literally,  making  an  ambuscade  (or  amhusli)^  either  in  the 
strict  sense,  or  in  that  of  plotting.  (See  above,  on  23,  21,  and 
compare  the  use  of  the  cognate  verb  in  23,  16  and  Luke  11, 
54.)  If  literally  understood,  the  present  participle  {making) 
may  be  used  for  the  future,  or  imply  that  they  were  actually 
making  preparation  to  way-lay  Paul.  To  kill  (despatch,  or 
make  away  with)  Jtim  i?i  (by  or  along)  the  road.  (For  the 
usage  of  the  verb,  see  above,  on  2,  23.  9,  23.  16,  2V.  22,20. 
23, 15  ;  and  for  that  of  the  preposition,  on  5, 15.  8,  36.  16,  7.) 


4.  But  Festus  answered,  that  Paul  sliould  be  kept 
at  Cesarea,  and  that  he  himself  would  depart  shortly 
(thither). 

JjKt,  or  so  then,  the  resumptive  particle,  following  the 
parenthetical  statement  in  the  last  clause  of  the  third  verse 
(see  above,  on  1,6.  2,  41.  8,4.  9,31.  11,19.  12,5.  13,4,  16,5. 
19,  32.  23, 18,  22.  31.)  Should  he  kept  is  not  the  meaning  of 
the  Greek  verb,  which  is  in  the  infinitive  mood  and  present 
tense,  and  according  to  Greek  usage  means  that  he  was  actu- 
ally then  kept  (i.  e.  watched  or  guarded,  see  above,  on  12, 
5.  6.  16,  23.  24,  23.)  The  governor's  reply  to  their  exorbitant 
or  treacherous  petition  was,  that  Paul  was  already  in  safe- 
keeping at  the  seat  of  government,  and  as  the  governor  ex- 
pected to  be  there  himself  before  long,  his  removal  was  un- 
necessary and  indeed  would  be  inconvenient.  Woidd  depart^ 
or  was  about  to  set  forth  (see  above,  on  9,  28,  and  on  24, 15.  25.) 


ACTS   25,   4.  5.  6.  383 

25.)     Thither  (i.  e.  to  Cesarea)  is  unnecessarily,  but  not  erro- 
neously, supplied  by  the  translators. 

5.  Let  them  therefore,  said  he,  which  among  you 
are  able,  go  down  with  (me),  and  accuse  this  man,  if 
there  be  any  wickedness  in  him. 

Therefore^  i.  e.  because  it  would  not  be  convenient  to  re- 
move liim.  Ahle^  i.  e.  able  to  do  so,  as  in  11,  17  above  (com- 
pare Luke  14,  31.  Rom.  4,  21.  11,23.  14,4.  2  Cor.  9,  8.  2  Tim. 
1,  2.  Tit.  1,  9.  Heb.  11,  19.  James  3,  2.)  The  meaning  then  is, 
'  Such  of  you  as  have  it  in  your  power  to  attend  there.'  But 
although  this  usage  of  the  Greek  word  is  established  by  the 
passages  just  cited,  and  by  its  frequent  construction  with  the 
infinitive  in  the  classics,  most  interpreters  prefer  the  stronger 
sense  of  2^oice7'f III,  which  occurs  above,  in  7,  22.  18,24  (com- 
pare 1  Cor.  1,26.  2  Cor.  10,4.  12,9.  13,9.  Rev.  6, 15.)  This 
may  then  be  taken  either  as  a  vague  description  of  the  leading 
men  (like  Jirst  or  chief  in  v.  2),  or  as  a  more  specific  designa- 
tion of  the  persons  authorized,  by  ofiice  or  by  special  delega- 
tion, to  perform  the  duty  here  prescribed,  and  represent  tlie 
Sanhedrim  at  Cesarea.  The  first  mterpretation,  although  fa- 
voured by  a  similar  but  rare  use  of  the  Greek  word  by  Jo- 
sephus  and  Thucydides,  is  less  appropriate  and  natural,  as 
being  a  mere  complimentary  description,  than  the  other,  which 
denotes  ofiicial  rank  and  obligation.  The  word  wicJcedness, 
although  not  printed  in  italics,  is  supplied  by  the  translators, 
being  found  neither  in  the  common  text  nor  in  the  critical 
editions  ;  but  several  of  the  oldest  copies  have  a  Greek  word 
(aroTToi/)  elsewhere  rendered  Aarm  (28,  6),  amiss,  (Luke  23,  41,) 
imreaso7iable  (2  Thess.  3,  2.)  The  idea  of  fault  or  crime  is  of 
course  suggested  even  by  the  shorter  reading,  *  if  there  be 
any  thing  in  this  (or  the)  man.' 

G.  And  when  he  had  tarried  among  them  more 
than  ten  days,  he  went  down  unto  Cesarea,  and  the 
next  day,  sitting  on  the  judgment  seat,  commanded  Paul 
to  be  brought. 

Ilamnxj  spent  (or  ^j)a5seJ),  the  same  verb  as  in  12,  19.  14, 
3.  28.  15,  35.  16,  12.  20,  6.  The  marginal  reading,  not  more 
than  eight  or  ten  days,  is  now  regarded  by  the  critics  as  the 


384  ACTS  25,  C.  7. 

true  text.  The  difFercnce  between  this  and  the  common  read- 
incj  is,  that  the  latter  seems  to  represent  the  sojourn  as  a  long 
one  ('he  said  he  woiihl  set  out  soon,  but  he  really  remained 
there  more  than  ten  days')  ;  while  the  other  refers  to  it  as 
very  short  ('  he  said  he  would  set  out  soon,  and  accordingly  he 
staid  there  only  eight  or  ten  days.')  Going  down  to  Cesarea^ 
on  the  morrow  sitting  (or  taking  his  seat)  ?/;;o?i  the  bench  (or 
tribunal^  see  above,  on  12,21.  18,12.16.17.)  Here  again 
Festus  is  presented  to  us  as  a  i)rompt  and  active  man  of  busi- 
ness (see  above,  on  v.  1),  pimctual  to  his  engagements  and  ex- 
acting punctuality  of  others. 

7.  And  when  he  was  come,  the  Jews  which  came 
down  from  Jerusalem  stood  romid  about,  and  laid  many 
and  grievous  complaints  against  Paul,  which  they  could 
not  prove. 

Come^  arrived,  i.  e.  either  from  the  prison  to  the  palace, 
or  from  one  apartment  of  the  latter  to  another  (see  above,  on 
24,  17.  24.)  Jlai'ing  (or  icho  had)  come  down,  in  obedience 
to  the  ^procurator's  order,  and  as  rejiresentatives  of  the  na- 
tional council  (see  above,  on  v.  5.)  Stood  around  him,  ac- 
cording to  some  ancient  copies,  which  is  commonly  regarded 
as  the  true  sense,  although  not  perhaps  the  true  text.  Some 
interpreters,  however,  understand  it  to  mean,  round  about 
(the  judgment-seat) ;  but  this  is  really  included  in  the  other, 
which  suggests  the  additional  idea  of  the  eagerness  with  which 
they  crowded  round  their  long-lost  victim.  The  charges  are 
described  in  general  terms  as  many  and  grievous,  literally, 
heavy,  which  might  here  have  been  retained,  as  it  could  not 
be  in  the  translation  of  the  same  word  in  a  former  case  (see 
above,  on  20,  29.)  Complaints,  charges,  accusations,  grounds 
of  punishment,  a  kindred  form  to  that'in  13,  28.  22,  24.  23,  28, 
and  primarily  meaning  causes.  The  nature  of  these  charges 
may  be  gathered  from  the  former  accusation  (see  above,  on 
24,  5.  6),  and  from  the  abstract  of  Paul's  answer  in  the  next 
verse.  Laid,  literally,  bearing,  bringing,  which  is  equally 
agreeable  to  Greek  and  English  usage.  Which  (complaints 
or  charges)  they  were  not  strong  (enough,  or  able)  to  prove 
(literally,  show  forth,  as  in  1  Cor.  4,  9.  2  Thess.  2,  4),  i.  e.  show 
to  be  true.  (See  above,  on  2,  22,  and  for  the  usage  of  the  pre- 
ceding verb,  on  6, 10.   15,  10.   19,  16.  20.) 


ACTS   25,  8.  9.  385 

8.  While  he  answered  for  himself,  Neither  against 
the  law  of  the  Jews,  neither  against  the  temple,  nor 
yet  against  Cesar,  have  I  offended  any  thing  at  all. 

Paul's  defence  is  stated  in  the  same  compendious  and  sum- 
mary form.  He  apologizing.,  saying  in  liis  own  defence  (see 
above,  on  19,  33.  24,  10),  not  once  for  all,  perhaps,  or  in  a 
continuous  discourse,  but,  as  the  absolute  construction  seems 
to  intimate,  from  time  to  time,  replying  to  each  charge  as  it 
was  opened  or  alleged  against  him.  {That^  omitted  in  the 
version,  as  at  variance  with  English  usage,  see  above,  on  24, 
21.)  Against^  or  more  exactly,  as  to^  with  respect  to,  the 
idea  of  hostility  or  opposition  being  really  suggested  by  the 
context.  (See  above,  on  2,  25.  6,  11.  9,  1.  17,^21.  20,  21.  24, 
15.  24.)  From  what  Paul  here  denies  we  learn  what  his  ene- 
mies affirmed,  to  wit,  the  same  old  charges  of  schism  or  apos- 
tasy (from  the  law),  sacrilegious  desecration  (of  the  temple), 
and  treacherous  revolt  (against  the  emperor.)  These  are  sub- 
stantially the  charges  urged,  two  years  before,  at  the  bar  of 
Felix,  by  Tertullus  (see  above,  on  24,  5.  6.)  Cesai\  properly 
the  name  of  a  patrician  Roman  family,  from  the  most  ilkistrious 
of  whom  (Julius  Cesar)  it  was  derived  by  his  adopted  son 
(Augustus),  and  from  him  by  his  adopted  son  (Tiberius),  and 
from  him  by  his  successors  (Caligula,  Claudius,  and Xero),  under 
whom  it  had  become  a  royal  title,  equivalent  to  Emperor  (see 
above,  on  11,  28.  17,  7.) 

9.  But  Festus,  Avilling  to  do  the  Jews  a  pleasure, 
answered  Paul,  and  said,  Wilt  thou  go  up  to  Jerusalem, 
and  there  be  judged  of  these  things  before  me  ? 

I'o  do  the  Jeics  a  x>leasure^  almost  the  same  phrase  v/ith 
the  one  applied  above  (in  24,  27)  to  Fehx.  The  variation  be- 
tween do  and  sJioio  belongs  exclusively  to  the  translation, 
which,  however,  is  in  neither  case  exact,  the  Greek  verb  mean- 
ing to  deposit  or  lay  up  in  store.  A  real  diflerence  of  form, 
not  observed  in  the  translation,  is  that  between  the  plural 
(favours)  m  the  other  place  and  the  singular  {favour)  in  the 
one  before  us.  This  may  have  reference  to  the  flxct  that  Felix 
had  used  many  such  means  of  conciliation,  whereas  this  was 
the  first  and  perliaps  the  last  attemi)t  upon  the  ])art  of  Festuii. 
It  cannot  be  denied,  however,  that  the  sameness  of  expression 

VOL.  II. — 17 


386  ACTS   25,  0.  ]0. 

in  these  cases  sliows  that  Festiis,  thongli  apparently  less  selfish 
and  unscrupulous  than  Felix,  was  in  some  measure  actuated 
bv  the  same  desire  to  secure  the  good  will  and  the  good  word 
of  his  subjects,  when  he  should  come  to  give  account  at  Rome 
of  his  administration.  The  means  by  which  they  undertook 
to  jxain  this  common  end,  however,  Mere  extremely  different. 
Wiiile  Felix,  after  keeping  Paul  in  prison  two  years,  left  him 
still  in  bondage  at  his  own  departure,  Festus  merely  asked 
him  if  he  would  consent  to  undergo  another  trial  at  Jerusalem. 
This  might  indeed  be  regarded  as  a  wholly  unobjectionable 
proposition,  made  by  a  new-comer,  unacquainted  with  the 
murderous  designs  of  the  accusers,  and  regarding  their  request 
as  one  of  little  moment.  But  this  favourable  view  of  the  Pro- 
curator's conduct  must  be  very  materially  qualified  by  the 
tone  and  substance  of  Paul's  answer,  as  recorded  in  the  next 
two  verses.  It  should  also  be  remembered  tliat  Paul  had  just 
been  tried  already,  as  we  read  of  charges  and  defences  sum- 
marily but  distinctly  spoken  of  in  vs.  7.  8  above.  Tliis  was 
therefore  a  proposal  to  be  tried  once  more,  and  that  before 
the  Sanhedrim,  though  in  the  presence  of  the  governor,  and 
subject  to  his  ultimate  decision.  (See  above,  on  23,  30.  24, 
19.  20.) 

10.  Then  said  Paul,  I  stand  at  Cesar's  judgment 
seat,  where  I  ought  to  be  judged;  to  the  Jews  have  I 
done  no  Avrong,  as  thou  very  well  knowest. 

To  the  unreasonable  proposition  in  the  ninth  verse,  wdiich 
could  only  be  intended  to  conciliate  the  Jews  by  a  gratuitous 
reiteration  of  a  process  which  had  been  already  several  times 
repeated  with  the  same  result,  Paul  replies  by  re-asserting,  for 
the  third  time,  his  immunities  and  rights  as  a  Roman  citizen. 
(See  above,  on  IG,  37-39.  22,  25-29.)  At  Philippi  he  had 
done  this  to  reprove  the  magistrates  for  scourging  and  con- 
fining him ;  at  Jerusalem,  to  prevent  the  repetition  of  that 
outrage ;  but  now  at  Cesarea,  to  secure  himself  from  being 
sacrificed  by  Festus,  even  through  mere  ignorance  or  weak- 
ness, to  the  maUce  of  his  enemies.  I  stand  at  (or  before)  Ce- 
aar'^s  judgment-seat  (i.  e.  the  tribunal  of  the  Emperor.)  This 
is  not  to  be  confounded  with  the  appeal  at  the  close  of  the 
next  verse,  but  explained  as  a  preliminary  to  it.  I  am  stand- 
ing (iioic)  at  Cesar''s  lar^  i.  e.  before  his  representative,  as 
the  very  title  Procurator  signified,  and  not   at  that  of  the 


ACTS   25,   10.  387 

Jewish  Sanhedrim.  He  liere  claims  the  protection  of  that 
Roman  power,  to  which  the  Jews  had  virtually  betrayed  liim, 
and  by  winch  he  had  been  long  robbed  of  his  liberty.  JV/iere 
(i.  e.  in  the  Roman  not  the  Jewish  courts)  /  ought  to  be  (or 
still  more  strongly,  J7wst  be)  tried  (if  tried  at  all.)  This  natu- 
rally followed  from  the  fact  that  he  was  actually  in  Roman 
hands  and  under  Roman  jurisdiction,  and  that  no  reason  could 
be  given  for  removing  his  case  elsewhere.  It  followed,  still 
more  clearly  and  conclusively,  from  his  being  an  hereditary 
Roman  citizen,  and  as  such  entitled  to  the  full  advantage  of 
the  Roman  laws.  These  claims  would  have  been  valid,  even 
if  a  case  had  been  made  out  against  him  by  the  Jews ;  how 
much  more  when  they  had  utterly  failed  so  to  do.  This  third 
ground  is  stated  in  the  last  clause,  with  a  confident  appeal  to 
Festus's  own  judgment,  as  to  the  nature  of  the  charge  against 
him.  The  Jcics  I  have  {i?i)  nothing  icronged^  in  the  judicial 
sense,  i.  e.  they  have  no  ground  of  charge  against  me.  If  this 
was  merely  a  profession  of  his  innocence,  it  would  be  no  argu- 
ment at  all,  as  it  would  really  be  tantamount  to  saying,  '  I  am 
not  guilty,  and  therefore  ought  not  to  be  tried,'  a  mode  of 
reasoning  which  would  put  an  end  to  all  judicial  process,  ex- 
cept in  the  case  of  persons  pleading  guilty.  This  absurd  sense 
has  been  sometimes  put  on  Paul's  expressions  by  interpreters 
Avho  overlook  the  fact  that  this  was  not  a  mere  preparatory 
meeting,  a  discussion  about  trying  him,  but  that  he  had  just 
been  tried  on  many  grievous  charges,  and  defended  himself 
against  them  (see  above,  on  vs.  7.  8),  and  that  he  here  asserts 
his  innocence,  not  as  a  witness  in  his  own  behalf,  but  with  ex- 
plicit reference  to  the  result  of  the  preceding  trial.  '  With 
respect  to  the  Jews,  I  am  not  guilty,  having  just  been  proved 
so  by  their  total  failure  to  substantiate  their  charges.'  This 
view  of  the  matter  also  serves  to  explain  the  last  clause  of  the 
verse,  which  has  very  much  perplexed  interpreters.  As  thou 
also  (not  expressed  in  the  translation,  i.  e.  thou  thyself,  as  well 
as  I  and  others)  knoicest  rigJit  icell  (Uterally,  better.)  This 
comparative  expression,  like  the  one  applied  to  Felix  (see 
above,  on  24,  22),  has  been  variously  explained  as  a  superla- 
tive, or  as  meaning  better  than  could  be  expected,  better 
than  thou  choosest  to  acknowledge,  tfcc.  But  in  this,  as  in 
the  other  case,  the  simplest  and  most  satisfactory  hypothesis 
is  that  which  compares  his  present  with  his  previous  know- 
ledge, as  thou  also  knowest  better  (now  than  thou  didst  a  little 
while  ago.)     Besides  the  simplicity  of  this  construction,  the 


888  ACTS  25,   10.  11. 

strict  8cnse  wliich  it  ])uts  on  tlie  comparative  expression,  and 
the  analofjy  aft'orded  by  the  otlier  case  just  cited,  it  is  liirther- 
more  contirnied  by  the  usage  of  the  verlj  transhited  kiwwest^ 
■Nvhich  elsewhere  means  to  recognize,  discover,  ascertain,  or 
come  to  know  wliat  was  previously  unknown  or  misunder- 
stood. (See  above,  on  3,10.  4,13.  9,30.  12,14.  19,34.  22, 
24.  29.  24,  8.)  As  thus  explained,  the  whole  verse  may  be 
para])hrased  as  follows.  '  Why  do  you  ask  me  such  a  needless 
question?  Can  you  really  expect  a  Roman  citizen,  already 
standing  at  the  Roman  bar,  to  consent  to  undergo  another 
trial  at  the  tribunal  of  these  Jews,  who  have  just  failed  again 
to  prove  their  charges  against  me,  and  have  therefore  not  the 
slightest  claim  upon  me,  as  you  must  yourself  be  now  con- 
vinced, if  you  knew  it  not  before  ?  ' 

11.  For  if  I  be  an  offender,  or  have  committed  any 
tiling  Avorthy  of  death,  I  refuse  not  to  die  ;  but  if  there 
be  none  of  these  thhigs  whereof  these  accuse  me,  no 
man  may  dehver  me  unto  them.     I  appeal  mito  Cesar. 

This  verse  shoM'S  still  more  clearly  that  the  ground  as- 
sumed by  Paul  in  that  before  it,  is  the  ground  of  his  own 
iimocence,  not  merely  as  asserted  by  himself  but  as  judicially 
established.  He  indignantly  disclaims  a  base  desire  to  shun 
investigation  or  to  escai:>e  any  punishment  of  which  he  may  be 
proved  worthy.  For  relates  to  this  disclaimer — 'I  am  not 
merely  seekhig  to  shun  danger,  for  if''  &c.  If  I  am  guilty, 
the  same  technical  expression  used  in  v.  10,  although  here 
translated  by  a  different  phrase  [if  I  be  an  offender),  which 
obscures  the  connection  to  the  English  reader.  If  I  have 
done,  etc.,  i.  e.  if  I  am  proved  on  trial  to  have  done  so ;  if  such 
is  the  result  of  the  investigation  just  concluded,  then  I  do  not 
refuse,  literally,  beg  off,  ask  to  be  exempted  as  a  favour  from 
the  punishment  which  I  deserve.  (Compare  the  less  emphatic 
use  of  the  same  verb  in  Luke  14,  18.  19.  1  Tim.  4,  7.  5,  11. 
2  Tim.  2,  23.  Tit.  3,  10.  Ileb.  12,  19.  25.)  If  there  be  none  of 
tJtese  things,  i.  e.  if  their  charges  have  been  proved  already  to 
be  frivolous  and  groundless.  This  is  really  equivalent  to  say- 
ing, since  they  have  been  proved  to  be  so,  the  conditional  ex- 
pression being  often  so  employed  in  Greek  (see  above,  on  4,  9. 
11,  17.  23,  9.)  Ko  [one)  can  (i.  e.  lawfully)  deliver  me,  a  very 
inadequate  translation  of  the  Greek  verb,  which  means  to  do 


ACTS  25,  11.  389 

a  favour,  or  bestow  a  gift  (see  above,  on  3,  14,  and  below,  on 
27,24),  and  should  be  taken  in  its  strict  sense  here.  'If  I 
have  been  found  guilty,  let  me  suifer,  without  further  trial. 
If  I  have  not,  to  remand  me  to  their  bar  would  be  to  make  a 
present  of  me  to  my  enemies,  which  no  man,  no,  not  even  you, 
can  rightfully  or  justly  do.'  From  this  reply  of  Paul,  we 
learn  that  Festus,  although  not  unfriendly,  and  no  doubt  con- 
vinced of  his  innocence,  had  made  a  gratuitous  and  dangerous 
proposal,  simply  to  gratify  the  Jews,  by  conceding  what  ap- 
peared to  him  a  matter  of  indiflerence,  or  at  most  a  matter  of 
mere  form.  By  this  proposal  he  betrayed  such  a  deficiency, 
either  of  judgment  or  of  knowledge,  that  no  uprightness  of 
intention  or  amenity  of  temper  could  have  made  the  cause  of 
the  Apostle  safe  so  long  as  it  was  under  his  control.  By  a 
prompt  and  unexpected  movement,  therefore,  he  removes  it 
instantly  beyond  the  reach,  not  only  of  the  Jews,  but  of  the 
governor  himself.  I  appeal  unto  Cesar^  or,  as  the  words 
primarily  signify,  Cesar  I  invoke^  the  same  verb  that  is  else- 
where used  to  denote  the  religious  invocation  of  our  Lord  by 
his  disciples  (see  above,  on  2,  21.  7,  59.  9,  14.  21.  22,  16.)  The 
essential  meaning  may  be  that  of  calling  to  one's  aid,  invoking 
help,  either  m  prayer  to  a  superior  being,  or  by  appeal  to  a 
superior  tribunal.  The  right  of  appeal  to  the  people,  in  a 
body  or  as  represented  by  the  tribunes,  was  one  of  the  most 
valued  rights  of  Roman  citizens,  and  still  continued  to  be  so 
regarded,  even  after  the  sujn-eme  judicial  power  of  the  people 
had  been  transferred  to  the  emperors.  Particular  importance 
was  attached  to  the  right  of  appeal  from  the  judgments  of 
provincial  magistrates.  According  to  ancient  writers,  no  de- 
lay or  written  form  was  requisite,  the  only  act  necessary  to 
arrest  the  judgment  being  the  utterance  of  the  word  Appello! 
The  magic  power  of  this  one  word  is  described  as  similar  to 
that  of  the  talismanic  phrase,  Cims  Romanus  sum !  (See 
above,  on  16,  37.  21,25.)  Indeed  the  two  things  coincided, 
as  it  was  the  Roman  citizen,  and  not  the  mere  provincial  sub- 
ject of  the  empire,  who  could  thus  transfer  his  cause  from  any 
inferior  tribunal  to  that  of  the  Emperor  himself  The  posses- 
sion of  this  citizenship,  therefore,  was  the  providential  means 
of  saving  Paul,  at  this  critical  juncture,  not  only  from  the 
power  of  his  Jewish  foes,  but  also  from  the  weakness  of  his 
Roman  friends.  For  it  will  now  be  seen,  that  while  in  v.  10 
he  contrasts  the  Jewish  courts  with  that  of  Festus,  as  the  re- 
presentative of  Roman  justice,  in  the  close  of  that  before  us,  he 


390  ACTS  'Jo,  U-i;;. 

ascends  even  from  the  bar  of  Festiis  to  the  tribunal  of  liis  lord 
and  master.   (See  1)elo\v,  on  v.  20.) 

12.  Then  Festus,  Avlicn  lie  had  eonferred  with  the 
council,  answered,  J  last  thou  appealed  unto  Cesar? 
unto  Cesar  slialt  thou  go. 

Ilaruig  conferred  (literally,  tdUced  or  spoken)  loith  the 
coiDicil^  not  that  of  the  Jews,  whieli  was  not  present  as  a  body, 
and  is  never  so  described,  the  Greek  word  elsewhere  always 
meaning  consultation,  Matt.  12,  14  not  exce])ted  ;  but  his  own 
assessors  or  advisers,  a  kind  of  local  court  or  jury,  who  assist- 
ed the  provincial  magistrates  in  their  judicial  functions.  The 
conference,  in  this  case,  was  occasionc^d  not  so  much  by  any 
doubt  or  difficulty  as  by  the  surprise  which  Paul's  abrupt  a})- 
peal  occasioned.  According  to  the  ancient  legal  books,  there 
were  some  excepted  cases,  in  which  the  right  of  appeal  was 
suspended  or  entirely  withheld ;  but  it  seems  to  have  been 
only  where  the  public  peace  or  safety  was  endangered  by  de- 
lay, as  when  a  pirate  or  insurgent  was  detected  in  the  very 
act.  However  this  may  be,  the  Procurator's  council  could 
see  no  ground  for  refusing  Paul's  appeal,  and  Jfestus  therefore 
entertains  it.  JIast  thou  invoked  (or  appealed  to)  Cesar P 
may  be  also  read  affirmatively,  as  in  the  oldest  English  ver- 
sions and  the  best  modern  commentaries,  thoit  hast  appealed 
unto  Cesar.  It  is  objected,  that  the  interrogative  construc- 
tion makes  the  clause  more  spirited  and  pointed ;  but  the  very 
argument  against  it  is,  that  it  imparts  to  this  reply  of  Festus  a 
flippant  and  sarcastic  tone,  Avhicli  does  not  properly  belong  to 
it.  Without  the  question,  the  words  simply  mean,  '  (As)  thou 
hast  appealed  to  Cesar,  unto  Cesar  thou  shalt  go,'  which  may 
have  been  the  customary  formula  in  granting  or  sustaining 
such  appeals.  By  this  decided  and  sagacious  step,  Paul,  act- 
ing under  the  divine  direction,  although  not  perhaps  entirely 
aware  of  what  was  to  ensue,  not  only  placed  himself  beyond 
the  reach  of  his  vindictive  enemies,  but  secured  his  long  de- 
signed and  promised  visit  to  Rome.  (See  above,  on  19,  21.  23, 
11,  and  compare  Rom.  1,  15.) 

13.  And  after  certain  days  king  Agrippa  and  Ber- 
nice  came  unto  Cesarea  to  salute  Pestus. 


ACTS   25,   13.  391 

The  appeal  recorded  in  the  verse  precediiio:  put  an  end  to 
all  judicial  process  against  Paul,  both  in  the  Jewish  and  th'c 
Roman  courts  of  Palestine.  It  might  have  seemed,  therefore, 
that  he  could  have  no  further  opportunity  of  self-defence  or 
argumentative  appeal  to  his  own  nation.  And  yet  he  did  ap- 
]»ear  once  more,  before  its  highovst  representative,  and  there 
delivered  what,  in  some  respects,  is  the  most  characteristic 
and  complete  of  his  Apologies.  This  singular  and  unexpected 
close  of  Paul's  extraoi-dmary  mission  to  Judea  seemed  to  call 
for  explanation,  to  aiford  which  is  Luke's  purpose  in  the  re- 
mainder of  this  chapter,  where  he  states  distinctly  the  appa- 
rently fortuitous  occasion  of  this  last  appearance.  After  cer- 
tain days,  literally,  some  days  havwg  intervened,  or  happened, 
come  to  pass,  between  (see  below,  on  27,  9,  and  compare  Mark 
16,  1.)  Af/r7p2)a  the  Icing,  sometimes  called  Agrippa  the 
Second  or  Younger,  to  distinguish  him  from  his  flither,  Agrip- 
pa the  First,  always  called  Herod  in  this  book,  whose  misera- 
ble death  is  recorded  in  12,  23  above.  When  that  event  took 
place,  the  Emperor  Claudius,  the  friend  and  patron  of  the 
yoimger  Agrippa,  who  had  been  brought  up  at  Rome,  was 
dissuaded  ])y  his  counsellors  from  giving  to  a  youth  of  seven- 
teen the  whole  dominion  of  his  father  (see  above,  on  12,  1), 
but  bestowed  upon  him  the  kingdom  of  Chalcis  which  had 
belonged  to  his  uncle  Herod,  and  afterwards  gave  him  the 
tetrai-chate  of  his  nncle  Philip,  with  certain  parts  of  Galilee 
and  Perca,  with  the  royal  title.  To  this  was  eventually  added 
the  guardianship  of  the  temple,  the  keeping  of  the  sacred  vest- 
ments, and  the  right  of  nominating  the  High  Priest.  Here 
again  the  -writer's  truthfulness  and  knowledge  of  his  subject 
are  evinced  by  the  precision  and  the  conhdence  with  which  he 
steers  through  all  these  complicated  changes  without  once 
committing  even  an  anachronism  or  misnomer.  Three  times, 
in  the  course  of  the  Xew  Testament  history,  we  find  a  Herod 
on  the  throne,  yet  always  with  some  variation  in  the  circum- 
stances, which  would  have  proved  a  snare  to  a,  fictitious  writer. 
Thus  the  two  Agrip]:)as  were  both  kings,  but  not  of  the  same 
kingdom,  the  father  reigning  over  Judea,  while  the  son  was 
present  only  as  a  visitor,  and  the  province  was  again  annexed 
to  Syria  and  governed  by  a  Procurator  (see  above,  on  23,  23.) 
He  is  represented  by  Josephus  as  a  zealous  Jew,  at  least  ex- 
ternally, and  even  in  the  Talmud  there  is  a  story  of  his  weep- 
ing at  the  public  reading  of  the  law  forbidding  any  Gentile  to 
bear  rule  in  Israel,  whereupon  the  people  cried  out  to  console 


392  ACTS   25,    13. 

and  reassure  liini.  Accordino:  to  Josej)lms,  he  was  not  re 
Sfarded  by  tlie  Jews  witli  nmeli  alVection  or  respect,  on  ac- 
count oi'liis  heatlien  education  and  ecjnivocal  ])osition  between 
Jews  and  (Gentiles,  wliich  was  afterwards  detined  ])y  his  ad- 
herini^  to  the  llonians,  in  the  iinal  strugude  which  destroyed 
the  Jewish  cliurcli  and  comnionwealtli.  During  tlie  sliort  ad- 
mmistration  of  Festus,  he  and  Aixrippa  were  involved  in  a 
controversy  witli  the  Jews,  occasioned  by  tlie  king's  erecting 
an  apartment  in  his  palace  on  !Mount  Zion,  from  which  he 
could  see  all  that  ]»assed  in  the  enclosure  of  tlie  tein]>le,  even 
when  reclining  at  his  meals,  to  obstruct  which  view  the  people 
built  a  wall  before  his  windows.  This  dispute  was  carried  up 
to  Rome,  and  finally  decided  in  favour  of  the  people  through 
tlie  influence  of  Nero's  wife,  Poppa^a,  whom  Josephus  speaks 
of  as  devout,  that  is,  a  secret  or  avowed  adherent  of  the  Jew- 
ish faith.  All  this  was  subsequent  to  what  is  here  recorded  ; 
for  we  tind  Agiippa  paying  a  visit  of  congratulation  to  the 
newly  arrived  governor,  witli  whom  he  may  have  been  ac- 
quainted formerly  at  Rome.  The  incestuous  marriages,  for 
which  the  Ilerods  were  proverbial,  are  said  to  have  had  one 
example  in  the  case  of  this  Agrippa  and  his  eldest  sister  Ber- 
nice,  who  no\v  attended  him  to  Cesarea.  Her  first  husband 
was  her  uncle,  Herod  king  of  Chalcis,  after  whose  death  she 
resided  with  Agrippa,  till,  in  order  to  avoid  reproach  and 
scandal,  she  persuaded  Polemon,  king  of  Cilicia,  to  become  a 
Jew  and  marry  her,  which  he  did  for  the  sake  of  her  supposed 
wealth,  but  atterwards  forsook  Ijoth  his  wife  and  his  religion, 
whereupon  she  returned  to  her  brother,  and  at  length  crowned 
her  infamous  career  by  becoming  the  mistress  of  two  succes- 
sive Roman  Emperors,  father  and  son,  Vespasian  (so  says 
Tacitus)  and  Titus  (so  says  Suetonius.)  With  such  repre- 
sentatives of  Judaism  long  resident  at  Rome,  it  is  no  wonder 
that  the  poet  Juvenal,  in  one  of  his  most  bitter  and  severe 
allusions,  should  combine  the  sabbath  and  abstinence  from 
swine's  flesh  with  the  incest  of  Bernice  and  Agrippa,  as  char- 
acteristics of  the  race  and  the  religion.  This  odious  relation, 
as  a  key  to  Agripi>a's  moral  character,  is  thought  by  some  to 
be  suggested  by  the  prominence  here  given  to  Bernice,  with- 
out any  designation  of  her  rank  or  lineage.  That  these  cor- 
ruptions were  not  merely  personal,  but  tainted  the  whole 
family,  may  be  inferred  from  the  description  previously  given 
of  Drusilla,  a  younger  sister  of  the  two  here  mentioned.  (See 
above,  on  24,  24.)      Some  suppose  Agrippa's  visit  upon  this 


ACTS   25,   13-15.  393 

occasion,  though  ostensibly  designed  to  welcome  Felix,  to 
have  had  some  reference  to  the  case  of  Paul,  which  he  may- 
have  regarded  as  belonging  to  his  own  jurisdiction  as  the 
guardian  of  the  temple  and  protector  of  the  Jews,  though  not 
the  civil  ruler  of  Judea.  But  as  no  such  motive  is  suggested 
in  the  context,  and  as  both  Agrippa  and  Bernice  paid  a  simi- 
lar visit  to  the  Procurator  Gessius  Florus,  it  is  better  to  ex- 
plain it  as  a  complimentary  attention,  or  perhaps  as  an  official 
recognition  of  the  Roman  sovereignty  by  the  successors  of  the 
native  kings. 

14.  And  when  they  had  been  there  many  days, 
Festus  declared  Paul's  cause  unto  the  khig,  saying, 
There  is  a  certain  man  left  in  bonds  by  Felix  — 

W/ie?i  (literally,  as,  or  while)  thet/  had  been  (literally,  were 
spending  time)  there.,  the  same  Greek  verb  that  is  used  above 
in  v.  6.  Many,  Uterally,  more,  i.  e.  more  than  one,  several,  a 
few  (see  above,  on  13,  31.  21,  10.  24,  17.)  Declared  PauVs 
cause,  or  more  exactly,  stated  (or  referred)  the  {things)  con- 
cerning Paul.  (Compare  the  use  of  the  same  verb  by  Paul 
himsell".  Gal.  2,  2.)  The  idea  is  not  that  of  official  reference 
or  report,  but  rather  of  a  casual  colloquial  statement,  although 
Festus,  if  the  motive  afterwards  expressed  was  real,  may  have 
meditated  such  a  course  from  the  beginnmg.  This  narrative 
of  Festus  is  as  near  to  that  of  Luke  as  would  be  natural  m 
such  a  case,  although  there  may  be  some  exaggerations  or  em- 
bellishments, as  we  shall  see  below.  In  bonds,  Uterally,  a 
prisoner,  or  imprisoned,  the  Greek  word  being  used  in  the 
classics  as  an  adjective,  but  in  the  New  Testament  always  else- 
where as  a  noun  (see  above,  on  IG,  25.  27.  23,  18,  and  compare 
Matt.  27,  15.  16.  Mark  15,  6.)  In  Paul's  epistles,  written  dur- 
ing his  captivity,  he  uses  this  word  as  a  favourite  description 
of  himself  (see  Eph.  3,  1.  4,  1.  2  Tim.  1,  8.  Philem.  1,  9.) 

15.  About  whom,  when  I  was  at  Jerusalem,  the 
chief  priests  and  the  elders  of  the  Jews  informed  (me), 
desiring  (to  have)  judgment  against  him. 

Ahont  (concerning,  with  respect  to)  whom,  I  being  at  (or 
to,  i.  e.  having  previously  come  to)  Jeruscdem.  Informed,  as 
in  V.  2  and  in  24,  1  above.     Desiring  to  have,  literally,  asking 


394  ACTS    25,    15.  Hi. 

(for  tljcmselvcs),  the  saiiic  veil)  in  llio  iiiiddlt^  voice  employed 
above  in  v.  3.  The  expression  here  is  not  so  stronof,  however, 
since  instead  oi\f<(rour^  tliev  are  said  to  have  askciljudfpnent, 
not  L'onderiuKttion^  as  the  Greek  word  elsewhere  means  from 
its  connection  (see  below,  on  28,  4,  and  compare  2  Thess.  1,  9. 
Jude  7,  in  all  which  places  it  is  rendered  vcn(/eancc),  hut  jus- 
tice, i.  e.  a  fair  trial,  which  was  the  j)retext  of  the  Jipplication, 
as  appears  from  Luke's  account  of  it  (see  above,  on  vs.  3.  9.) 
They  desired  Paul's  condemnation,  no  doubt,  as  the  issue  of 
his  trial  at  their  bar;  but  all  they  dared  to  ask  was  justice. 

IG.  To  Avliom  I  answered,  It  is  not  tlie  manner  of 
the  Romans  to  deliver  any  man  to  die,  before  that  he 
Avliich  is  accused  have  the  accusers  face  to  face,  and 
liave  Uccnse  to  answer  for  hhnsclf  concerning  the  crime 
laid  against  him. 

This  reply  is  altogether  different  from  that  in  v.  4,  where 
the  api)lication  is  refused  from  mere  considerations  of  conven- 
ience. It  is  altogether  possible,  however,  that  both  answers 
were  returned,  and  that  Luke  has  chosen  to  record  each  only 
once.  Another  explanation  of  the  dilFerence,  less  jjleasing  in 
itself  and  less  creditable  to  Festus,  is  that  heembellishedhis 
statement  to  Agri])[)a,  by  relating  not  only  what  he  said  but 
what  he  might  have  said  on  that  occasion.  The  reply  itself 
lias  always  been  regarded  as  a  true  and  honourable  testimony 
to  the  Koman  love  of  justice,  the  most  real  and  conspicuous 
of  the  national  virtues.  Manner  (or  custom)  is  a  feeble  repro- 
duction of  the  Greek  word  (c^^os),  which,  in  reference  not  only 
to  the  Jews  (see  above,  on  6,  14.  15,  1.  21,21),  but  to  the 
Gentiles  (see  above,  on  16,  21),  would  necessaiily  suggest  the 
additional  ideas  of  established  law  and  religious  usage.  The 
practice  here  repudiated  was  to  the  Romans  both  illegal  and 
irreligious.  To  deliver^  as  a  gift,  or  as  a  means  of  gratifying 
others,  the  same  expression  that  occurs  above  in  v.  11,  and 
which  Festus  may  have  borrowed  from  Paul's  speech  on  that 
occasion,  a  remark  admitting  of  a  wider  application  to  the 
whole  of  this  fine  Roman  sentiment,  for  which  the  judge  was 
very  possibly  inde])ted  to  the  prisoner  at  his  bar.  To  die^  lit- 
erally, to  (or  for)  destruction  (or  jy^'-f^^dlon^  see  above,  on  8, 
20) ;  but  these  words  are  not  found  in  the  oldest  copies,  and 
are  therefore  omitted  by  the  latest  critics,  the  idea  being  cer- 


ACTS   25,   lG-18.  395 

tainly  implied,  if  not  expressed.  He  which  is  accused^  or  more 
simply  and  exactly,  the  accused,  corresponding,  both  in  form 
and  sense,  to  the  accusers.  The  combination  of  tlie  singidar 
and  phiral  form  was  probably  suggested  by  the  case  in  hand, 
where  one  man  was  accused  by  many.  Mice  to  face,  literally, 
to  {his)  face,  i.  e.  before  him,  in  his  presence  (see  above,  on 
3,  13),  which  maybe  regarded  as  an  abbreviation  of  the  other 
phrase  (see  1  Cor.  13,  12,  and  compare  the  marginal  translation 
of  2  John  12.  3  John  14.)  License  to  answer  for  himself  or 
more  exactly,  place  of  apology  (or  self-defence),  which  some 
take  literally  in  the  sense  of  a  place  where  he  may  defend  him- 
self, but  most  interpreters  in  that  of  opportunity,  including  a 
sufficient  space  of  time.  (Compare  place  of  repentance,  Heb. 
12,  17,  and  the  corresponding  Latin  phrase,  poenitentiae  locus, 
used  by  Livy,  Tacitus,  and  "PHny.)  The  crime  laid  against 
him  is  in  Greek  a  single  word  meaning  charge  or  accusation, 
as  explained  above  (on  23,  29.) 

17.  Therefore,  Avlien  tliey  were  come  hither,  with- 
out any  deLay,  on  the  morrow,  I  sat  on  the  judgment 
seat,  and  commanded  the  man  to  be  brought  forth. 

Whe7i  they  were  come  hither,  literally,  they  having  come 
together  here,  i.  e.  at  Cesarea,  in  obedience  to  the  order  here 
omitted  but  before  recorded  (see  above,  on  v.  5.)  Without 
any  delay,  literally,  snaking  no  delay  (or  p)ostponement),  a 
noun  corresponding  to  the  verb  used  above  (in  24,  22)  of 
Felix,  to  whose  gratuitous  procrastination  there  may  here  be 
a  complacent  reference,  though  true  in  flict,  as  the  testimony 
of  Festus  is  confirmed  by  that  of  Luke  himself  (see  above,  on 
v.  6.)  Sitting  (or  having  sat  doicn)  on  the  bench  (or  judg- 
ment-seat, tribunal,  see  above,  on  vs.  6.  10),  /  commanded 
the  man  to  he  brought  {in  or  forth,  i.  e.  from  the  prison,  as 
supplied  by  the  translators.) 

18.  Against  whom  when  the  accusers  stood  up, 
they  brought  none  accusation  of  such  things  as  I  sup- 
posed— 

Against  whom,  literally,  about  ichom,  which  may  either 
mean,  concerning  whom,  as  in  the  last  clause  of  v.  IG,  or  have 
its  primary  and  local  sense,  arouiid  him  standing^  an  idea  be- 


39C  ACTS   25,   18.  19. 

fore  expressed  by  a  vcrl)  coinijounded  with  tliis  same  preposi- 
tion (see  above,  on  v.  7.)  Tiiis  const rnetion  is  now  commonly 
])reierred,  as  it  connects  the  lirst  words  of  the  verse  toi^ether, 
and  at  the  same  time  makes  tlie  scene  more  lively  by  descril>- 
ini:^  the  accusers  not  as  standinir  merely,  but  as  standini;  or 
gathcrinir  around  the  accused.  Kone^  as  an  adjective  directly 
coupled  with  a  noun,  belonics  to  old  En<;lish  usajj^e,  tlie  modern 
dialect,  in  all  such  cases,  substituting  ')io.  (Other  exam])les  of 
the  old  form  may  be  seen  in  Deut.  28,  GO.  Mic.  3, 11.  1  Cor.  10, 
32.  1  Tim.  5,  14.)  Of  such  things  as  (or  those  things  which) 
I  supposed  (surmised,  suspected,  or  conjectured),  implying  a 
want  of  clear  and  definite  knowledge  (see  above,  on  13,  25, 
and  below,  on  27,  27.)  Festus  here  refers,  no  doubt,  to  tliat 
which  Gallio  expressly  named  upon  a  like  occasion  (see  above, 
on  18,  14),  namely,  legal  or  moral  wrong,  as  distinguished 
from  mere  error  of  opinion.  The  resemblance  between  these 
two  speeches,  altliough  not  so  great  as  to  impair  their  individ- 
uality, is  just  what  might  have  been  expected  from  the  simi- 
larity of  circumstances,  both  the  governors  in  question  being 
strangers  or  new  comers,  and  entirely  unacquainted  with  the 
Jews'  reliirion. 


19.  But  had  certain  questions  against  him  of  their 
own  superstition,  and  of  one  Jesus,  which  was  dead, 
whom  Paul  affirmed  to  be  ahve. 

Questions^  the  plural  of  the  word  employed  by  Gallio,  in 
18,  15,  and  there  explained.  Against  him,  literally,  to  or  at 
him,  as  the  jierson  whom  they  charged  with  heresy,  the  pre- 
position signitying  not  hostility  directly,  but  the  object  of  ad- 
dress or  controversy  (see  above,  on  11,  2.)  0/  (about,  con- 
cerning, as  in  V.  10)  their  oic/i  religion,  an  equivocal  expression, 
upon  which  the  si)eaker  and  the  hearers  were  at  liberty  to  put 
their  o^\Tl  construction,  as  denoting  either  piety  or  supersti- 
tion. It  is  a  kindred  word  to  that  employed  in  the  exordium 
of  Paul's  discourse  at  Athens  (see  above,  on  17,  22)  and  there 
explained.  From  the  use  of  this  word  (in  the  sense  of  super- 
stition) it  has  been  inferred  that  Agri))pa  could  not  be  a  Jew, 
or  Festus  would  not  have  insulted  him  so  grossly.  But  the 
argument  is  all  the  other  way,  to  wit,  that  as  we  know  Agrij^pa 
to  have  been  a  Jew  (sec  above,  on  v.  13,  and  below,  on  20,  3. 
27),  the  word  must  at  least  admit  of  a  good  sense.     That  this 


ACTS   25,  19.  397 

speech  is  not  copied  from  the  speech  of  Gallio,  is  apparent 
from  the  circmnstance  that  while  the  hitter  uses  terms  of  gen- 
eral description  {icoi'ds  and  names  and  law)^  Festus  fastens  on 
a  single  question,  that  of  Christ's  resurrection,  and  describes 
it  just  as  might  have  been  expected  from  a  Roman  of  good 
sense,  but  not  acquainted  with  the  Jewish  Scriptures  or  the 
Christian  doctrines.  The  transition  from  the  general  to  the 
special  statement  of  the  points  at  issue  is  indicated  by  the  and 
— '  about  their  own  religion  and  (especially)  about  one  (or  a 
certain)  Jesus  (now)  dead  (or  a  certain  deceased  Jesus)^  ichom 
Paul  affirmed  (or  solemnly  declared,  the  same  verb  as  in  24, 
9)  to  live  (i.  e.  to  be  alive),  which  may  either  mean  to  live  still 
(i.  e.  not  to  have  died),  or  to  live  again  (i.  e.  to  have  revived 
or  risen  from  the  dead.)  The  very  ambiguity  of  this  expres- 
sion corresponds  no  doubt  to  the  precise  state  of  the  speaker's 
mind  on  this  perplexing  and  confounding  subject,  as  he  prob- 
ably was  not  aware  precisely  what  Paul  meant  beyond  the 
general  assertion  that  the  man  in  question  w^as  alive.  The 
charge  of  scornful  and  incredulous  misrepresentation,  brought 
by  some  of  the  old  writers  against  this  description  of  the  con- 
troverted question,  is  at  variance  with  what  we  know  besides 
of  Festus,  and  tar  less  natural  in  this  connection  than  the  view 
just  taken  of  the  passage,  as  exhibiting  precisely  the  impres- 
sion hkely  to  be  made  upon  the  mind  of  even  an  intelligent 
and  candid  heathen,  by  the  comphcated  issues  of  the  contro- 
versy between  Jews  and  Christians.  This  character  of  truth- 
fulness is  made  more  striking  by  the  fact  that  the  specific 
pohit,  which  Festus  singles  out  in  his  description  of  the  charges 
against  Paul,  is  precisely  that  which  Paul  makes  even  strangely 
prominent  in  his  own  discourses  (see  above,  on  23,  6.  24,  15. 
10,  and  below,  on  26,  6-8.)  The  more  inexplicable  this  pro- 
ceeding upon  Paul's  part  may  as  yet  appear,  the  more  surpris- 
ing is  the  strict  fidelity  with  which  it  is  reproduced  by  Festus, 
to  whom  it  must  have  been  still  more  enigmatical,  and  whose 
account  of  it  is  therefore  a  strong  proof  of  authenticity  and 
genuineness  in  the  record.  Besides  the  points  of  similarity 
and  diiference  between  the  words  of  Gallio  and  Festus,  they 
may  also  be  compared  with  those  of  Claudius  Lysias  in  his  let- 
ter to  Felix  (see  above,  on  23,  29),  where  the  same  natural 
l)erplexity  ap})ears,  but  with  more  reference  to  practical  than 
si)eculative  difiiculties,  and  with  a  more  negative  description 
of  the  ''  questions,"  as  involving  no  ofi;euce  deserving  death, 
or  even  imprisonment. 


898  ACTS  25,  20. 

'20.  And  because  I  doubted  of  such  manner  of 
questions,  I  asked  (him)  wliether  he  woukl  go  to  Jeru- 
salem, and  there  be  judged  of  these  matters. 

Bcrause  I  doubted,  literally,  being  at  a  loss,  perplexed, 
confounded  (see  above,  on  2,  12,  where  the  etymology  and 
usage  of  the  Greek  verb  are  explained.)  The  marginal  ver- 
sion of  the  next  words  {how  to  inquire  hereof)  is  probably 
nearer  to  the  sense  of  the  original  than  that  given  in  the  text, 
thouirh  both  are  i>araphrases  rather  than  translations.  Being 
perjylexed  (or  at  a  loss)  as  to  the  inquiry  about  these  (things), 
i.  e.  how  such  matters  could  be  judicially  investigated.  The 
word  here  rendered  inquiry  is  a  connate  form  to  that  so  otlen 
rendered  question  (see  above,  on  15,  2.  18, 15.  23,  29,  and  be- 
low, on  2G,  3),  but  with  a  ditFerence  of  termination  (^7x170-15  and 
^rjTqfxa),  regarded  by  the  best  Greek  philologists  as  expressing 
two  distinguishable  shades  of  meaning,  namely,  the  subject 
and  the  act  of  disputation.  The  questions  mentioned  in  v.  19 
were  themselves  perplexing  to  the  mind  of  Festus ;  but  the 
particular  perplexity,  of  which  he  here  complains,  was  in  rela- 
tion to  the  method  of  inquiry  or  investigation.  '  Being  doubt- 
ful how  such  questions  could  be  made  the  subject  of  inquiry 
in  a  court  of  justice.'  This  seems  a  natural  and  reasonable 
ground  for  wishing  to  transfer  the  case  to  Jewish  hands;  but 
it  is  not  found  in  Luke's  account  of  what  was  said  on  this  oc- 
casion, which  ascribes  the  Procurator's  proposition  to  a  very 
different  motive  (see  above,  on  v.  9.)  Nor  is  any  such  reason 
presupposed  or  recognized  in  Paul's  reply,  which  treats  the 
proposition  as  unreasonable  and  unfair,  and  makes  it  the  occa- 
sion of  his  own  appeal.  From  all  this  it  is  probable  that  Fes- 
tus, like  too  many  men  in  similar  circumstances,  instead  of 
simply  stating  what  he  said  before,  avails  himself  of  what  has 
since  occurred  to  him  upon  reflection,  and  improves  the  logic 
of  his  speech  at  the  expense  of  its  historical  exactness.  He 
originally  made  the  proposition,  as  Luke  tells  us,  to  conciliate 
the  Jews,  but  afterwards  excogitated  reasons  of  a  higher  kind, 
by  which  it  might  be  plausibly  supported.  Such  vanations 
may  be  made  almost  unconsciously,  and  cannot  therefore  be 
adduced  as  proofs  of  7nala  fides  or  malus  animus,  although 
they  may  evince,  as  in  the  case  before  us,  a  greater  care  for 
one's  own  credit  than  for  truth  or  for  the  interests  of  others. 
These  {things)  is  the  reading  of  the  oldest  manuscrijits  and 
latest  critics ;  the  received  text  is  this,  in  the  singular  num- 


ACTS  25,  20.  21.  399 

ber,  which  in  Greek  may  be  either  masculine  or  neuter,  this 
(man)^  i.  e.  Jesus,  Avhose  life  or  death  was  in  dispute,  or  this 
(thing),  i.  e.  this  whole  matter  or  aiFair,  which  is  substantially 
the  same  thing  with  the  plural  reading.  J  asked  him  (literally, 
said)  if  (or  ichether)  he  \oould  go^  not  an  auxiliary  tense  but 
two  distinct  verbs,  ichether  he  desired  (or  loas  willing)  to  go. 
(See  above,  on  17,  20.  18,  15.  19,  30.  22,  30.  23,  28  ;  and  for 
the  like  use  of  a  different  verb,  on  7,  28.  39.  10,  10.  14,  13. 
16,3.  17,18.  19,33.  24,6.)  Go^  depart,  or  journey,  a  verb 
implying  distance  and  removal  (see  above,  on  v.  12.)  Judged^ 
tried,  put  on  trial  (see  above,  on  vs.  9.  10.)  Of  (about,  con- 
cerning) these  {things)^  or  about  these  questions,  which  to 
Festus  were  so  puzzling  and  inscrutable.  The  impression  nat- 
urally made  by  this  whole  statement  must  have  been,  that 
Paul  had  not  been  tried  at  all  smce  Festus  came  into  the  prov- 
mce,  but  had  stubbornly  refused  to  be  so,  and  in  order  to 
avoid  it  had  appealed  to  Cesar.  But  this  impression  is  to  us 
corrected  by  the  narrative  of  Luke  himself,  from  which  we 
learn  that  it  was  after  Paul  had  been  accused  and  heard  in  his 
defence  by  Festus,  with  an  utter  failure,  on  the  part  of  his  ac- 
cusers, to  substantiate  their  charges,  that  the  governor  had 
asked  him  to  be  tried  again  at  Jerusalem,  from  which  gratui- 
tous and  dangerous  proposal,  whether  made  ignorantly  or  in- 
sidiously, Paul  was  obliged  to  escape  by  suddenly  appealing 
to  the  Emperor.  Whatever  impression  this  misstatement  may 
have  made  upon  Agrippa,  it  has  not  been  without  effect  on 
some  interpreters,  who  seem  to  take  their  views  of  Paul's  case 
rather  from  what  Festus  asserts  here  than  fi'om  what  Luke  re- 
lates in  vs.  7-12  above. 

21.  But  when  Paul  had  appealed  to  be  reserved 
unto  the  hearmc:  of  Au2:ustus,  I  commanded  him  to  be 
kept  till  I  might  send  him  to  Cesar. 

Paul  appealing  (or  having  appealed)  to  he  reserved  (or 
7ce2)t)  seems  at  first  an  incongruous  construction  ;  but  the  first 
verb  really  includes  the  sense  of  claiming^  Avhich  would  here 
be  perfectly  appro})riate.  He  appealed  (and  thereby  virtually 
claimed)  to  be  reserved,  etc.  Hearing  (margin,  judgment)  is 
in  Greek  diagnosis^  a  term  still  employed  in  medicine  to  sig- 
nify the  critical  discrimination  of  diseases,  but  applied  more 
widely  in  the  classics  to  any  discriminating  judgment  or  deci- 
sion.    (For  the  usage  of  the  prunitive  or  cognate  verb,  see 


400  ACTS   25,  21.  22. 

above,  on  23,  15.  24,22.)  Aicjustus^  like  the  Greek  word 
which  it  here  transhiles,  is  })roj)erly  an  adjective  denotini^  ven- 
erable, reverend,  aut^iist.  It  is  strictly  a  rclii^ious  title,  and 
describes,  its  subject  as  entitled  to  divine  lionours,  in  which 
sense  it  was  idulatrously  u;iven  by  the  llcnnan  Senate  and  peo- 
l)le  to  Octavian  Caesar,  tlie  first  Eni))eror,  iVom  wliom  it  was 
inherited  by  his  successors,  as  an  ollicial  title  or  description. 
It  is  here  ai>i)]ied  to  Nero,  not  by  Paul,  wlio  uses  only  the  fam- 
ily name  Cesar  (see  above,  on  vs.  8.  10.  11,  and  compare 
Phil.  4,  22),  but  by  Festus,  not  as  a  mere  lionorary  title,  but 
no  doubt  in  its  higliest  and  most  heathenish  acceptation,  thouijh 
he  also  uses  the  less  Hattering  name  in  this  same  sentence.  To 
be  kept^  another  tense  of  the  verb  rendered  in  the  preceding 
clause,  to  he  reserved^  both  suggesting  the  additional  idea  of 
being  watched  or  guarded  (see  above,  on  v.  4,  and  on  12,  5.6. 
IG,  23.  24,  23.)  Until  (the  time  when  or  at  Avhich)  I  might 
(should  or  could)  seiid  him  to  Cesar.  The  delay  referred  to 
might  have  reference  to  legal  forms  required  in  such  cases,  or 
to  military  orders  for  the  escort  of  the  prisoner,  or  to  an  op- 
])ortunity  of  safe  and  speedy  passage  from  Judea  into  Italy. 
Tlie  interval,  however,  was  not  probably  a  long  one  (see  be- 
low, on  27,  1.) 

22.  Then  Agrippa  said  unto  Festus,  I  would  also 
hear  the  man  myself.  To-morrow,  said  he,  thou  shalt 
hear  him. 

Would  hear.,  like  would  go  in  v.  20,  is  not  a  compound 
tense  of  one  verb,  as  in  English,  but  a  phrase  consisting  of 
two  distinct  and  independent  verbs,  the  lirst  of  which  means 
to  desire  (or  wish),  and  is  here  in  the  indicative  imperfect 
form.  The  simplest  and  most  obvious  version,  therefore, 
would  be,  I  desired  (or  I  was  wishing),  with  respect  to  past 
time,  more  or  less  remote.  Some  accordingly  explain  it  as 
referring  to  a  wish  excited  in  Agrippa's  mind  while  listening 
to  Festus  ('I  was  wishing  just  now  that  I  could  myself  hear 
him ') ;  others  to  a  Avish  of  earlier  date  and  longer  standing 
('  I  desired  to  hear  him  long  ago,'  or  '  before  I  came  upon  this 
visit'),  which  might  then  be  understood  as  implying  that  he 
came  at  least  in  part  for  this  purpose.  This  construction  is 
especially  preferred  by  those  who  think  it  not  unUkely  that 
Agrippa  came  to  Cesarca,  with  a  view  to  claim  at  least  con- 
current jurisdiction  witli  the  Procurator  over  Paul's  case,  as 


ACTS   25,   22.  23.  401 

that  of  a  native  Jew,  and  as  such  nnder  his  protection  and 
control  (but  see  above,  on  v.  13.)  Most  interpreters,  however, 
and  es[)ecially  the  most  exact  piiilolop,'ists  of  modern  times, 
explain  tlie  Greek  verb,  like  the  similar  imperfect  used  by- 
Paul  in  Rom.  9,  2,  as  the  indirect  expression  of  a  present  wish, 
correctly  rendered  in  the  English  version.  The  nice  distinc- 
tion in  Greek  usage,  as  explained  by  these  authorities,  is  that 
the  present  tense  Avould  have  represented  the  result  as  de- 
pendent on  the  speaker's  will  (as  in  Rom.  1,  13.  IG,  19.  1  Cor. 
16,  7.  1  Tim.  2,  8) ;  the  imperfect  with  the  qualifying  particle 
(dv)  would  have  meant,  I  could  loish  (but  I  do  not) ;  whereas 
this  precise  form  is  expressive  of  an  actual  and  present  wish, 
but  subject  to  the  will  of  others,  'I  could  wish,  if  it  were  pro- 
per, or  if  you  have  no  objection.'  This  courteous  suggestion 
or  request  is  promptly  responded  to  by  Festus,  who  was  no 
doubt  glad  of  such  important  aid  in  settling  this  vexatious 
question.  The  dramatic  movement  of  the  sentence  is  still 
more  marked  in  two  of  the  oldest  extant  manuscripts,  which 
omit  the  verb  said  in  the  first  clause,  and  its  subject  or  nomi- 
native (6  hi)  in  the  last  clause. 

23.  And  on  the  morrow,  wlien  Agrippa  was  come, 
and  Bernice,  Avitli  great  pomp,  and  was  entered  into 
the  place  of  hearing,  with  the  chief  captains,  and  prin- 
cipal men  of  the  city,  at  Pestus'  commandment  Paul 
was  brought  forth. 

On  the  morrow^  a  favourite  expression  in  this  book,  though 
not  always  uniform  in  English,'  being  sometimes  rendered  the 
next  day.  (Compare  10,9.23.24.  20,7.  22,30.  23,  32,  with 
14,  20.  21,  8,  and  v.  6  above,  in  all  which  places  the  original 
expression  is  the  same.)  Agrippa  having  come  (or  coming) 
and  Bernice^  again  named  as  his  companion,  and  again  with- 
out describing  her  relation  to  him,  perhaps  for  the  reason  be- 
fore hinted  (see  above,  on  v.  13.)  With  great pyomp^  literally, 
much  fantasy^  a  Greek  word  current  in  old  English,  in  the 
restricted  sense  o^  fancy ^  whicli  is  really  contracted  from  it, 
but  in  ancient  usage  meaning  sliow,  display,  parade,  poniji,  as 
it  is  here  correctly  rendered.  This  might  be  nothing  more 
than  the  usual  and  necessary  state  maintained  by  royal  per- 
sonages, as  the  only  means  of  distinguishing  their  rank ;  but 
most  interpreters  suppose  it  to  be  here  recorded  m  the  way 


402  A  C  T  S   25,  23.  24. 

of  censuro,  as  a  lu'cclloss  and  excessive  ostentation,  throwing 
liglit  ujion  the  cliaracter  of  tliese  two  persons,  and  made 
doubly  odious  by  tlieir  mutual  relation  and  by  tlie  local  cir- 
cumstance, that  this  display  was  made  almost  upon  the  very 
spot  where  their  lather,  a  few  years  belbre,  was  smitten  by  an 
anj^el  and  devoured  by  worms,  ibr  the  induli^ence  of  a  pride 
very  similar  to  that  suj)i)osed  to  be  liere  charged  npon  his 
children.  (See  above,  on  12,  21-23.)  Entered^  literally,  coming 
in,,  a  comj)ound  form  of  the  verb  coming  in  the  lirst  clause. 
Place  of  hearing  is  in  Greek  a  single  word,  not  used  by  the 
ancient  classics,  and  supposed  to  have  been  Ibrmed  upon  the 
model  of  the  Latin  auditorium^  which  properly  means  any 
place  of  hearing,  such  as  a  lecture-room  or  court-room  ;  but 
as  this  last  usage,  even  of  the  Latin  word,  did  not  become 
fixed  till  the  second  century,  its  Greek  equivalent  most  proba- 
bly denotes,  not  a  i)lace  constantly  appropriated  to  this  use, 
but  one  appointed  for  the  present  occasion,  no  doubt  an  apart- 
ment of  the  Praetorium  in  Cesarea  (see  above,  on  23,  35.) 
The  other  persons  mentioned  were  probably  invited  to  give 
eclat  to  the  audience,  which  in  this  respect  was  therefore  the 
most  brilliant  and  imposing  of  all  Paul's  appearances.  Chief 
captains,,  chiliarchs,  commanders  of  a  thousand  men,  i.  e.  of 
cohorts  (see  above,  on  10.  1.  21,  31),  five  of  which,  as  Josephus 
mentions  twice,  were  stationed  at  Cesarea,  as  the  political 
capital  of  the  province.  Principal  men^  literally,  men  by  {icay 
of)  eminence  (ov 2)ro7ni?ience),  the  prominent  or  leading  men 
of  Cesarea,  whether  ex  officio  or  as  private  citizens. 

24.  And  Festus  said,  King  Agrippa,  and  all  men 
which  are  here  present  with  us,  ye  see  this  man,  about 
whom  all  the  multitude  of  the  Jews  have  dealt  with 
me,  both  at  Jerusalem  and  (also)  here,  crying  that  he 
ought  not  to  live  any  longer. 

For  the  information  of  the  strangers  present,  and  perhaps 
to  justify  the  singular  occurrence  of  what  seemed  to  be  an- 
other tiial  after  an  appeal  to  the  supreme  tribunal,  Festus 
opens  the  assembly  with  an  explanatory  statement  of  the  pre- 
vious jjroceedings  and  of  his  own  design  in  this.  Jving  Agrip- 
]ya  (in  the  original,  Agrijypa  lying)  is  first  addressed  by  name, 
as  the  highest  in  rank  of  the  spectators,  and  the  one  for  w^hose 
gratification  this  assembly  had  been  really,  though  not  perhaps 


ACTS   25,   24.  25.  403 

ostensibly,  convened,  Anc7  all  the  men  (or  gentlemen)  i^resent 
icith  us  {here  is  supi)Iiecl  by  the  translators.)  Bernice^  although 
present,  is  not  named,  because  a  woman  could  not  be  consid- 
ered as  taking  part  injudicial  business,  without  a  violation  both 
of  Oriental  and  Roman  usage.  Ye  see,  behold,  survey,  con- 
template as  a  strange  sight  (see  above,  on  7,  56.  8,  13.  10,  11. 
17,  lO),  or  imj^eratively,  see,  behold  (the  man  of  whom  you 
have  so  often  heard.)  All  the  7nultitude  (or  mass,  see  above, 
on  2,  6.  6,  2.  15,  30.  23,  7)  may  be  either  a  hyperbole,  relating 
to  the  priests  and  elders,  or  a  reference  to  some  popular  move- 
ment not  recorded  elsewhere,  although  perfectly  consistent 
with  the  known  facts  of  the  case,  and  with  the  habits  of  the 
peo])le  at  Jerusalem  (see  above,  on  21,  36.)  Dealt  iclth  me, 
applied  to  me,  petitioned  me,  a  Greek  verb  originally  meaning 
to  fall  in  with  or  encounter,  then  to  meet,  confer,  converse, 
negotiate,  intercede,  either  for,  as  in  every  other  place  where  it 
occurs  (Rom.  8,  27.  34.  11,  2.  Heb.  7,  25),  or  against  a  person, 
as  in  this  place.  Crymg,  shouting,  and  thereby  showing  the 
passionate  excitement  imder  which  they  acted.  Here,  at  Ce- 
sarea,  in  allusion,  no  doubt,  to  the  deputation  from  Jerusalem, 
of  which  we  read  in  vs.  5.  17  above.  As  no  popular  commo- 
tion is  recorded  to  have  taken  place  there,  it  is  not  improbable 
that  even  what  is  said  in  the  preceding  clause  has  reference  to 
the  Sanhedrim  and  not  to  the  rabble  at  Jerusalem. 

25.  But  when  I  found  that  he  had  committed 
nothhig  worthy  of  death,  and  that  he  hhnseh'  hath 
appealed  to  Augustus,  I  have  determmed  to  send  him. 

'Whe7i  I  found,  literally,  apprehending,  ascertaining,  or 
perceiving  (see  above,  on  4,  13.  10,  34)  him.  to  have  done 
nothing  icorthy  of  death,  another  proof  that  Paul  had  actual- 
ly been  tried  before  Festus,  when  the  latter  made  the  proposi- 
tion which  occasioned  his  appeal  (see  above^  on  vs.  7.  8.  20) ; 
for  on  what  other  ground  could  Festus  here  assert  his  inno- 
cence ?  Had  Festus  promptly  acted  on  the  strong  conviction 
here  expressed,  by  setting  Paul  at  liberty,  the  latter  could 
have  no  pretext  for  appeahng.  It  was  because  Festus,  though 
convinced  of  his  innocence,  instead  of  giving  judgment  in  his 
favour,  weakly  and  unreasonably  asked  him  to  submit  to  a 
new  trial,  at  another  and  most  prejudiced  tribunal;  it  Avas 
therefore  that  Paul  found  himself  compelled  to  gain  deliver- 
ance from  both  by  an  assertion  of  his  civil  rights.     This  {man) 


404  ACTS    25,   L'5.  20. 

himself  having  appealed  to  Cesar ^  from  what  decision,  or  for 
wliat  cause,  PVstus  careliiUy  abstains  from  sayinj^,  eitlier  here 
or  in  his  previous  and  private  statement  of  tlie  case  to  Acriip- 
pa.  /  ihtermined  to  se?td  him^  not  by  an  arbitrary  act  of  will, 
or  even  by  a  perenii>tory  act  of  judL,nnent,  which  is  not  the 
meaning  of  tlie  Greek  verb  (see  above,  on  3,  13.  4,  19.  15,  19. 
20,  10.  21,  25),  but  I  came  to  this  conclusion,  I  was  satisfied 
that  tliis  was  the  true  course,  as  it  was  in  fact  the  only  one 
left  to  his  discretion  (see  above,  on  v.  12.)  Before  proceeding 
to  the  next  verse,  it  is  indispensable  to  get  a  just  view  of  the 
painful  and  embarrassing  i)osition,  to  which  Festus  had  re- 
duced himself  by  a  vacillating  and  time-serving  policy.  Here 
was  a  man  who  had  been  tried  before  him  (see  above,  on  vs. 
7.  8),  with  an  utter  fiiilure,  on  the  part  of  his  accusers,  to  sub- 
stantiate their  charges,  as  the  governor  himself  admits  in  this 
verse.  He  was  therefore  virtually  though  not  formally  ac- 
quitted, and  his  appeal  was  not  from  a  decision  in  his  favour, 
w^hich  would  be  absurd,  but  from  the  Procurator's  fiiiling  or 
refusing  to  pronounce  such  a  decision,  unless  Paul  would  sub- 
mit to  a  new  trial  at  Jerusalem. 

26.  Of  wliom  I  have  no  certain  thing  to  write  unto 
my  lord.  Wherefore  I  have  brought  him  fortli  before 
you,  and  speciahy  before  thee,  O  king  Agrippa,  that, 
after  examination  had,  I  might  have  somewhat  to 
write. 

Having  seen  the  false  position  in  which  Festus  had  been 
placed  by  his  attempt  to  please  the  Jews  instead  of  acting  on 
his  own  sense  of  justice  and  conviction  of  Paul's  innocence,  we 
come  now  to  his  own  disguised  confession  of  the  error  into 
which  he  had  thus  fallen.  Of  (about,  concerning)  whom  (as 
in  \.  24)  einy  (thing)  safe  (infallible  or  certain,  see  above,  on 
2,  30.  5,  23.  10,  23.  24.  21,  34.  22,  30)  to  icrite  unto  the  Lord 
I  have  not  j  icJierefore  (for  the  reason  just  assigned,  that  he 
had  nothing  definite  or  certain  to  report)  I  brought  him  forth 
{or  forward)  before  you^  and  especially  before  thee  (as  a  judge, 
which  idea  is  suggested  by  the  Greek  preposition,  as  in  v.  9, 
and  in  23,  30.  24,8.  19.  20.)  Not  that  Agrippa  was  to  be  a 
real  judge  in  this  case,  or  could  possibly  decide  it  after  the 
prisoner's  appeal  to  Nero ;  but  by  acting  just  as  if  he  could 
do  this,  he  might  relieve  the  governor  from  some  perplexity. 


ACTS   25,  20.  27.  405 

That  the  inquest  (or  examination)  having  taken  lilace^  1 
might  have  somewhat  to  icrite  (or  according  to  the  latest 
critics,  have  ichat  I  may  icrite.)  This  plausible  address,  with- 
out directly  violating  truth,  is  suited,  and  was  probably  in- 
tended, to  convey  the  false  impression,  that  the  governor's 
embarrassment  arose  entirely  from  his  ignorance  of  Jewish 
usages  and  doctrines,  and  could  therefore  be  removed  by  the 
assistance  of  a  person  so  well  skilled  in  all  such  matters,  and 
at  the  same  time  so  exalted  in  position,  as  the  king  Agrippa. 
But  this  embarrassment,  though  real  when  the  cause  tirst 
came  before  him,  must  have  been  removed  in  a  great  measure 
by  the  trial  spoken  of  in  vs.  8.  9,  or  he  could  not  have  pro- 
nounced Paul  guiltless,  as  he  does  in  v.  25.  The  real  difficulty 
of  his  present  situation  lay  in  the  necessity  of  sending  Paul  to 
Home,  because  he  had  himself  neglected  to  perform  his  duty, 
and  was  therefore  utterly  unable  to  report  the  case  to  iSTero 
without  sell-crimination,  unless  something  should  occur  in  this 
mock-trial  or  rehearsal  of  the  one  before  the  Emperor,  to  put  a 
new  face  on  the  whole  affair,  of  which  he  seems  to  have  indulged 
some  vague  and  groundless  expectation.  The  Lord  (or  Mas- 
ter) in  this  verse  is  not  a  synonyme  for  sovereign.,  in  the  ordi- 
nary secular  or  civil  sense,  but  Hke  Augustus  (see  above,  on 
V.  21),  a  religious  or  idolatrous  description  of  the  Emperor  as 
a  divine  person  (see  above,  on  24,  2.)  There  is  here  a  strong 
proof  of  the  writer's  intimate  acquaintance  with  the  facts  to 
Avhich  he  even  mcidentally  alludes,  or  rather  of  the  absolute 
fidelity  with  -which  he  has  reported  what  was  said  by  others, 
in  the  circumstance  that  this  very  title  [Dominus)  had  been 
indignantly  rejected  by  Augustus,  and  in  imitation  of  him  by 
Tiberius,  but  afterwards  accepted  by  Caligula  and  Claudius, 
and  exacted  by  Xero,  to  whom  Festus  here  applies  it.  (For 
kindred  arfyuments  derived  from  the  right  use  of  the  titles 
corresponding  to  proco?isul^  king^  etc.,  see  above,  on  13,  7. 
17,  7.  19,38.) 

27.  For  it  seemetli  to  me  unreasonable  to  send  a 
prisoner,  and  not  withal  to  signify  the  crimes  (laid) 
agahist  him. 

Unreasonable  might  perhaps  be  still  more  exactly  rendered 
irrational.,  absurd.,  something  not  only  unbecoming  or  impro- 
per, but  a  suitable  subject  of  contempt  and  ridicule.  This 
strong  expression,  which  would  hardly  be  appropriate  to  such 


406  ACTS  25,  27. 

an  error  if  arisinc:  from  mere  iijnorance  of  Jewish  laws,  be- 
trays a  secret  eonsciousiu'ss  tliat  lie  liad  ]»l:iye(l  the  fool,  as 
well  as  failed  in  duty,  by  allow  ing  Paul  to  take  advantage  of 
his  weakness  and  esi"aj)e  from  his  eontrol  before  he  had  passed 
judgment  in  the  case,  and  Avhile  he  was  gratuitously  urging  a 
new  trial,  with  the  risk  of  an  unrighteous  condemnation, 
merely  because  the  Jews  desired  it,  though  convinced  by 
what  had  ])assed  already  in  his  ])resence,  that  the  prisoner  was 
guiltless  of  the  caj)ital  otfence  with  which  he  had  been  charged 
(see  above,  on  v.  25.)  It  is  very  i>robable  that  Festus  would 
have  forced  Paul  to  submit  to  a  new  trial  at  Jerusalem,  not 
for  the  purpose  of  destroying  him,  but  simply  to  gain  favour 
with  the  Jews,  if  such  coercion  had  been  in  liis  power.  But 
from  this  the  Apostle  was  delivered  by  his  civitas  or  citizen- 
shi]i,  which  enabled  him,  by  one  decisive  act,  to  overleap  the 
heads  both  of  the  High  Priest  and  the  Procurator  into  the 
presence  of  the  Emperor  himself.  To  this,  no  doubt,  he  was 
divinely  guided,  as  the  providential  means,  not  only  of  pro- 
longed life  and  of  safe  escape  from  Palestine  after  he  had 
done  his  errand,  but  also  of  a  final  apostolical  appearance  at 
the  bar  of  Xero  (see  below,  on  28,  30.  31.)  To  send  (literally, 
sending)  a  prisoner^  and  not  icithal  (literally,  7iot  also)  to  re- 
port (or  sif/nifij^  but  not  in  the  same  sense  as  in  11,  28  above) 
the  charges  (literally,  causes^  grounds  of  punishment  or  pfose- 
cution,  as  in  v.  18)  against  him  {laid  is  introduced  by  the 
translators.) 


CHAPTER  XXYI. 

Tins  division  of  the  text  contains  Paul's  fifth  Apology,  the  one 
before  Agri})pa,  representing  botli  the  Jewish  and  the  Roman 
power,  at  whose  joint  tribunal  the  Ajiostle  recaj)itulates  or 
sums  up  his  defence,  thereby  closing  his  extraordinary  mission 
to  the  Holy  Land  with  another  attempt  to  gain  his  kinsmen 
according  to  the  flesh.  The  chapter  requires  and  admits  of  no 
division  beyond  that  afforded  by  the  i)rogress  of  the  argument 
or  drift  of  the  discourse,  lieing  called  on  by  Agrippa  to  de- 
fend himself,  he  expresses  satisfaction  at  the  opportunity  of 
doing  so  before  one  so  familiar  with  all  Jewish  matters  (1-3). 


ACTS    26,  1.  407 

Then  referring  to  liis  early  Pliarisaic  life,  as  well  known  to  the 
Jews,  he  points  out  the  remarkable  circumstance,  that  his 
old  associates  now  accused  him  of  believing  their  own  doc- 
trines (4-8).  Then  resuming  his  narrative,  he  paints  in  the 
strongest  colours  his  own  persecuting  agency,  with  aggravat- 
ing circumstances  not  recorded  elsewhere  (9-11).  This  is 
followed  by  a  third  account  of  his  conversion,  with  a  fuller 
statement  of  his  great  commission  then  received  from  Christ 
himself  (12-18).  This  commission  he  had  faithfully  fulfilled, 
and  by  so  doing  had  been  brought  into  his  present  situation 
(19-21).  He  continues  to  maintain,  however,  that  his  teach- 
ing is  in  strict  accordance  with  the  ancient  Scriptures,  as  to 
the  Messiah's  being  both  a  sufferer  and  a  saviour  (22,  23). 
At  this  point  Festus  interrupts  him  with  a  charge  of  madness, 
to  which  Paul  replies  by  courteously  denpng  his  assertion  and 
reminding  him  that  this  defence  was  not  addressed  to  him,  but 
to  a  person  well  acquainted  with  the  subject,  and  indeed  a  be- 
liever in  the  Scriptures  (24-27.)  Agrippa  acknowledges  the 
power  of  Paul's  argument,  and  agrees  Avith  Festus  that  the 
charges  were  without  foundation,  but  reminds  him  that  he 
ought  to  have  discharged  the  prisoner  before,  instead  of  let- 
ting him  appeal  to  Nero  (28-32). 

i.  Then  Agrippa  said  unto  Paul,  Thou  art  permit- 
ted to  speak  for  thyself.  Then  Paul  stretched  forth  the 
hand,  and  answered  for  himself : 

Agrippa  here  begins  to  act  his  part  as  judge  in  this  mock- 
trial,  which  was  a  sort  of  rehearsal  or  anticipation,  on  a  small 
scale,  of  what  might  be  expected  to  take  place  before  the 
Emperor.  It  is  permitted  to  tliee^  for  thyself  to  speak.  The 
first  verb,  in  the  classics,  usually  means  to  commit  or  to  en- 
trust, but  sometimes  to  permit,  which  is  its  only  sense  in  the 
New  Testament.  (See  above,  on  21,  39.  40.)  Then,  in  the 
first  clause,  is  the  usual  connective  (8e)  ;  in  the  last  clause,  the 
adverb  {jot^)  meaning  at  that  time,  or  afler  that,  as  soon  as  he 
received  permission.  (See  above,  on  21,  26.  33.  23,  3.  25,  12.) 
For  himself  is  not  expressed,  as  for  thyself  is,  by  a  pronoun 
and  a  ])reposition,  but  by  the  middle  voice  of  a  verb  wliich 
oiiginally  means  to  talk  off,  or  save  from  punishment  by  speak- 
ing. (See  above,  on  19, 33.  24,10.  28,8.)  Extending  (or 
stretddny  out)  the  hand,  not  motioning  for  silence,  as  in  12,  17. 
13,  16.  19,33.  21,40,  where  the  Greek  verb  means  to  shake 


408  ACTS   20,  1-:J. 

or  sliako  down  ;  but  eitlicr  as  a  customary  ^^est  uro  at  the  opon- 
iniX  t>r  a  spoL'ch  ;  or  a  sjiccitic  rccon^nition  oi'  A[s;vi\)\n\,  as  tlie 
ono  whom  he  eonsented  to  acMrcss  ;  at  tlie  same  time  intend- 
ed to  remind  him  an<l  tlie  others  of  Paul's  unjust  conlinement, 
by  exliibitinix  the  chain,  with  whicli  lie  was  fastened  to  his 
guard  in  prison.     (See  above,  on  24,  23,  and  below,  on  v.  29.) 

2.  I  think  myself  liappy,  king  Agrippa,  liccausc  I 
shall  answer  for  myself  this  day  l)eforc  thee  toucliing 
all  the  things  whereof  I  am  accused  of  the  Jews  — 

Paul  begins,  as  he  did  before  Felix  (see  above,  on  24,  10) 
with  a  conciliatory  exordimn  {captatlo  benevolent iae)^  but 
more  strongly  expressed,  as  might  have  been  expected  from 
the  difterence  in  the  judges.  Here  again  the  original  order 
of  the  words  is  more  sonorous  and  rhetorical  than  in  the  ver- 
sion "As  to  all  the  things  of  which  I  am  accused  by  Jews, 
king  Agrippa,  I  have  thought  myself  hai)py,  before  thee  being 
about  this  day  to  defend  myself."  Bj/  Jttcs  (not  by  theJews)^ 
i.  e.  by  persons  of  the  same  religion  which  the  king  professed, 
and  with  which  Paul  describes  him  as  being  so  familiar.  Jlaj)- 
py^  a  much  stronger  term  than  cheerfully/  in  24,  10.  Have 
thought^  in  the  perfect  tense,  i.  e.  since  I  heard  of  this  appoint- 
ment or  arrangement,  which  was  probably  announced  to  him 
as  soon  as  it  was  made.  Being  ahout^  the  verb  expressive  of 
futurity,  so  often  used  in  this  book  (see  above,  on  24, 15.  25. 
25,  4.)  To  defend  myself  the  same  verb  as  in  v.  1.  Before 
thee^  not  merely  in  thy  presence,  but  at  thy  tribunal,  as  ap- 
pointed pro  hac  vice  to  sit  in  preliminary  judgment  on  the 
case  before  it  is  submitted  to  the  Emperor. 

3.  Especially  (because  I  know)  thee  to  be  expert  in 
all  customs  and  questions  which  are  among  the  Jews  ; 
wherefore  I  beseech  thee  to  hear  me  patiently. 

Especially  may  either  indicate  his  principal  reason  for  re- 
joicing, namely,  because  Agrippa  was  expert,  etc.,  or  may 
qualify  what  follows,  expert  (m  other  things  no  doubt  but) 
especially,  etc.  Tlie  words,  /  know  thee,  are  supplied  by  the 
translators,  the  original  construction  being  the  comparatively 
rare  one  of  the  accusative  absolute.  JEjpert,  literally,  ahnow- 
er^  corresponding  to  the  French  connoisseur,  but  without  its 


ACTS   26,  3.  409 

restricted  application.  Customs^  legal  and  religious  institu- 
tions (see  above,  on  6,14.  15,1.  16,21.  21,21.  25,16.) 
Questions^  controversies,  subjects  of  dispute  (see  above,  on 
15,  2.  18,  15.  23,  29.  25,  19.)  A^nong  is  in  Greek  a  stronger 
word,  meaning  through^  throughout,  and  thus  suggesting  the 
idea  that  the  things  in  question  were  of  universal  not  of  local 
interest.  (See  above,  on  8,1.  9,31.42.  10,37.  11,1.  13,1. 
18,  15.  21,  21.  24,  5.  12.)  This  was  not  an  idle  compliment, 
but  a  fact  of  great  importance  in  relation  to  Paul's  testimony 
or  defence  both  of  himself  and  his  religion.  Of  the  four  apol- 
ogies already  past,  two  were  delivered  to  the  Jews,  but  in  the 
presence  of  the  Gentiles,  and  two  to  the  Gentiles  in  the  pres- 
ence of  the  Jews.  (See  above,  on  21,  39.  40.  22,  30.  24,  1. 
25,  6.  7.)  As  a  winding  up  of  this  extraordinary  mission  to 
Judea,  he  was  now  to  recapitulate  and  close  his  whole  defence, 
before  a  man  who  might  be  said  to  represent,  in*  his  own  per- 
son, both  religions  and  both  governments ;  a  Jew  by  education 
and  profession,  the  official  guardian  of  the  temple  and  defender 
of  the  faith,  but  at  the  same  time  a  crowned  vassal  of  the  Ro- 
man Empire,  bound  to  it  not  only  by  political  necessity,  but 
by  personal  interest  and  predilection.  There  was  certainly  no 
man  living  who  united  in  himself  so  many  diverse  qualifica- 
tions for  the  singular  position  in  which  Providence  now  placed 
him  ;  a  knowledge  of  Roman  alFairs  rare  among  the  Jews ;  a 
knowledsre  of  Jewish  affairs  still  more  rare  anions:  the  Ro- 
mans ;  official  authority,  both  civil  and  religious,  with  the  ad- 
ventitious dignity  belonging  even  to  a  tributary  and  depend- 
ent sovereign.  No  wonder  that  the  "prisoner  of  the  Lord" 
(Eph.  4,  1),  after  pleading  his  cause  before  the  people  and  the 
Sanhedrim,  and  at  the  bar  of  Felix  and  of  Festus,  should  have 
thought  himself  happy,  i.  e.  highly  favoured  by  the  providence 
of  God,  in  being  sufiei-ed  to  sum  up  his  cause  before  an  auditor 
so  singularly  qualified  and  chosen.  Wherefore^  the  rather  as 
thou  art  thus  qualified  to  understand  my  case  and  to  appreci- 
ate the  grounds  of  my  defence,  I  pray  thee^  I  make  bold  to  ask 
thee,  not  as  a  mere  iavour  but  a  right,  arising  from  our  mu- 
tual relations  at  this  singular  conjuncture,  to  hear  me  patiently^ 
or  with  long-suffering,  a  Greek  word  modelled  on  a  Hebrew 
phrase  of  frequent  occurrence,  especially  in  application  to  the 
divine  forbearance  with  the  sins  of  men.  (Compare  the  Sep- 
tuai,nnt  'version  of  Ex.  34,  6.  Num.  14,  18.  Neh.  9,  17.  ijcc.  7, 
9.  Prov.  29,  11.) 

VOL.  n, — 18 


410  ACTS   20,  4.  5. 

4.5.  My  manner  of  life  from  my  youth,  which  was 
at  the  first  among  mine  own  nation  at  Jerusalem,  know 
all  the  Jews ;  which  knew  me  from  the  beginning,  if 
they  would  testify,  that  after  the  most  straitest  sect  of 
our  religion,  I  Uvecl  a  Pharisee. 

After  tliis  exordium  lie  bep^ins,  as  in  his  first  Apology  (see 
above,  on  22,  3),  with  liis  early  hi.story,  but  instead  of  repeat- 
ing the  details,  refers  to  them  as  well  known  to  the  Jewish 
popuhition,  and  requiring  no  other  proof  than  that  which  it 
could  furnish.  My  manner  of  life  is  a  correct  paraphrase  of 
one  Greek  word,  meaning  life  or  living^  and  occurring  only 
here.  Which  icas  at  the  firsts  Uterally,  the  {life\  from  the  he- 
ginning  past  (elapsed  or  happened.)  In  my  (own)  nation^ 
not  abroad,  among  the  Gentiles.  In  Jerusalem^  the  capital 
and  Holy  City,  not  in  any  obscure  province  or  pro\  incial  town. 
Know  all  the  Jews^  implying  that  he  not  only  came  very  early 
to  Jerusalem,  but  was  there  conspicuous  and  well  known, 
either  from  his  family  connections,  his  relations  to  Gamaliel 
(see  above,  on  22,  3),  or  his  personal  ability,  activity,  and  zeal. 
The  fact  that  he  was  thus  so  w^ell  and  generally  known  is  re- 
peated with  great  emphasis,  as  one  of  some  im])ortance  to  his 
own  defence.  Knowing  me  before^  i.  e.  before  tliese  present 
troubles,  as  if  he  had  said,  'I  am  no  stranger  or  new  acquaint- 
ance of  these  people,  but  an  old  familiar  friend  and  neighbour.' 
From  the  beginning  is  the  literal  translation  of  the  phrase  ren- 
dered at  the  first  in  y.  4,  and  employed  in  v.  5  to  express  an 
adverb  strictly  meaning  from  above  (as  in  Matt.  27,  51.  John 

3,  31.  19,  11.  23.  James  1, 17.  3,  15.  17),  but  applied  less  fre- 
quently to  time  (see  Luke  1,  3,  and  compare  John  3,  3.  7.  Gal. 

4,  9.)  If  they  icould  testify^  i.  e.  are  willing  so  to  do  (see 
above,  on  7, 39.  10,10.  14,13.  16,3.  24,6.  25,9.)  This 
seems  to  unply  that  his  accusers  had  aifected  to  know  nothing 
of  his  antecedents.  3Iost  straitest^  an  anomalous  pleonasm, 
not  found  in  the  original,  but  handed  down  from  Tyndale 
through  the  later  English  versions.  Straitest^  i.  e.  strictest, 
most  exact,  in  reference  both  to  doctrinal  and  practical  rigour. 
(See  above,  on  18,  25.  26.  22,  3.  23,  15.  20.  24,  22.)  Religion 
is  in  Greek  a  word  denoting  more  especially  the  external  form 
or  mode  of  worship,  and  therefore  peculiarly  appropriate  to 
the  Jewish  ritual,  as  rendered  still  more  ceremonial  by  the 
Pharisees  (see  above,  on  4,1.)     I  lived  a  Pharisee^  an  excel- 


ACTS   26,  4.  5.  6.  1.  411 

lent  translation  of  a  beautiful  and  pointed  phrase,  which  would 
be  greatly  weakened  by  inserting  as.  He  not  only  professed 
this  form  of  Judaism,  but  lived  it,  exemplified,  embodied  it,  in 
his  life  and  practice. 

6.  And  now  I  stand  and  am  jndged  for  the  hope 
of  the  promise  made  of  God  unto  our  fathers  — 

And  71010,  the  usual  transition  from  the  past  to  the  present 
(seeabove,  on3,  17.  10,5.  13,11.  20,22.25.  22,  lY),  but  here 
suggesting  an  antithesis  or  contrast.  '  Such  was  I  of  old,  and 
now  see  what  and  where  I  am.'  He  here  repeats,  but  more 
distinctly,  the  assertion  made  upon  his  trial  before  Felix  (see 
above,  on  24,  14. 15),  that  the  real  ground  of  his  arrest  and 
prosecution  was  not  his  having  left  the  old  religion,  but  his 
having  too  fliithfully  adhered  to  it.  JFor  the  hope  of  the  prom- 
ise, i.  e.  founded  on,  excited  by  the  promise  ;  or  the  sense  may 
be,  the  hope  of  its  fulfilment.  (See  above,  on  1,  4.  2,  33.  7, 17.) 
Made,  happened,  brought  into  existence  (see  above,  on  v.  4, 
and  on  25,  15.  26.)  To  the  fathers,  i.  e.  to  the  Patriarchs  and 
to  the  intervening  generations.  Our,  which  identities  the 
speaker  with  the  Jewish  race  and  church  (see  above,  on  3, 13. 
25.  5,30.  7,2.11.12.15.19.38.39.44.45.  13,17.  15,10.  22, 
14),  is  omitted  by  the  latest  critics.  I  stand  and  am  judged, 
literally,  stand  (or  have  stood,  see  above,  on  1, 11.  9,  7.  21,  40. 
24,  20.  25,  10)  being  tried  (or  on  my  trial.)  The  hope  here 
meant  is  more  explicitly  described  in  the  next  verse. 

7.  Unto  which  (promise)  our  twelve  tribes,  instantly 
serving  (God)  day  and  night,  hope  to  come.  For  which 
hope's  sake,  king  Agrippa,  I  am  accused  of  the  Jews. 

Promise  is  correctly  supplied  by  the  translators  from  the 
verse  precedhig,  the  antecedent  being  mdicated  by  the  gender 
of  the  relative  in  Greek.  Our  tweUe  tribes,  in  the  original  a 
single  word,  not  occurring  elsewhere,  but  of  obvious  etymol- 
ogy and  meaning,  being  properly  a  neuter  noun  denoting  a 
collective  body  composed  of  twelve  tribes.  (Compare  the 
words  translated  two  years,  three  years,  in  20,  31.  24,  27.)  It 
is  here  put 'for  the  whole  Jewish  race  or  nation,  either  because 
it  was  at  first  composed  of  twelve  tribes,  although  now  re- 
duced to  a  much  smaller  number  ;  or  because  it  virtually 
still  consisted  of  twehc  tribes,  the  ten  being  represented  by 


412  ACTS  2G,  7. 

tlie  descendants  of  such  as  adhered  to  Jiidah  after  the  Assy- 
rian Conquest,  and  of  sucli  as  returned  with  Judah  from  the 
Babylonish  e\ik».  Tlie  expression  liere  used  is  e<juivalent  to 
saying,  the  Theocracy  or  Jewisli  Chureli.  Instanihj^  literally, 
in  tension^  i.  e.  with  intensity,  the  Greek  noun  corresponding 
to  the  adjective  in  12,  5.  This  may  refer  either  to  the  tradi- 
tional hereditary  zeal  with  which  the  Jews  adhered  to  the 
jMosaic  law,  or  to  the  expectation,  Avliich  is  known  to  have 
been  sj)ecially  alive  at  this  time,  of  Messiah's  advent  (see  above, 
on  2,  5.)  S>ervinf/y  worshipping,  a  Greek  word  primarily 
signifying  work  for  wages,  and  even  in  its  higher  use  suggest- 
ing the  idea  of  hard  labour  undergone  with  a  view  to  some 
valuable  recompense,  an  excellent  description  of  the  old  econ- 
omy with  its  burdensome  impositions  and  restrictions  (see 
above,  on  15,  10),  borne  by  some  as  meritorious,  by  others 
simply  in  obedience  to  the  will  of  God,  by  others  still  as  a 
provisional  or  temporary  system  until  Christ  should  come. 
Hope  (agreeing  with  the  singular  collective  in  the  first  clause) 
to  coDie,  come  do\\'n,  arrive  at,  or  attain  to.  (For  the  local 
usage  of  the  Greek  verb,  see  above,  on  IG,  1.  18,  19.  24.  20,  15. 
21,7.  25,13;  for  its  higher  application  to  spiritual  attain- 
ments, compare  Eph.  4,  13.  Phil.  3,  11.)  Of  (about,  concern- 
ing) which  hope,  I  am  accused  (and  that)  ^y  Jeios  (not  the 
Jews,  see  above,  on  v.  2),  i.  e.  by  men  whose  whole  religion 
rests  upon  the  very  hope  which  they  accuse  me  of  maintain- 
ing. The  hope  described  in  this  verse  cannot  be  that  of  a  gen- 
eral resurrection,  Avhich  is  only  partially  revealed  in  the  Old 
Testament,  and  was  not  held  by  all  the  Jews  at  this  time  (see 
above,  on  24,  15.)  The  only  hope  answering  to  the  descrip- 
tion, as  an  ancient,  national,  and  still  intense  one,  is  the  hope 
of  the  Messiah,  as  promised  to  the  Patriarchs,  prefigured  in 
the  Law,  jiredicted  in  the  Prophets,  and  still  ardently  expect- 
ed by  the  People.  This  was  in  fact  the  end  at  which  the  com- 
plicated legal  system  aimed,  and  towards  which  it  continually 
pointed.  The  words,  /ci?ir/  Ar/rippa,  are  omitted  by  the  latest 
critics,  as  an  unauthorized  repetition  from  v.  2,  though  several 
of  the  oldest  manuscripts  have  one  or  both.  The  sense,  in 
which  Paul  represents  himself  as  charged  with  holding  fast  the 
hope  of  the  nation,  although  not  distinctly  stated,  must  have 
been  perceived  by  every  Jewisli  hearer.  Common  to  him  and 
his  accusers  was  the  hope  of  a  Messiah ;  the  breaking  point 
between  them  was  the  question  whether  he  had  come,  which 
they  denied  and  Paul  affirmed      He  could  therefore  say  with 


ACTS   26,  V.  8.  9.  413 

perfect  truth,  that  he  was  tried  (or  on  his  trial)  about,  con- 
cerning, in  relation  to  this  hope,  i.  e.  to  its  fulfilment. 

8.  Why  should  it  be  thought  a  thing  incredible 
with  you,  that  God  should  raise  the  dead  ? 

The  first  word  may  be  also  construed  as  an  exclamation, 
IJTiat !  is  it  judged  incredible^  etc,  f  This  is  now  commonly 
preferred,  as  givhig  more  vivacity  and  point  to  the  apostrophe. 
Is  it  (not  should  it  he)  judged  incredible  loith  you^  i.  e.  among 
the  Jews,  including  Agrippa,  whom  Paul  here  addresses  as 
their  representative.  That  God  shoidd  raise^  or  rather,  if 
God  raises  dead  (moi),  not  as  a  mere  possible  contingency, 
but  as  an  actual  fact,  equivalent  to  saying,  since  he  has  done 
so.  (For  this  use  of  if  in  Greek,  see  above,  on  4,  9.  11,  17. 
16,  15.  23,  9.)  The  reference  is  plainly  to  the  resurrection  of 
Christ,  as  the  crowning  proof  of  his  Messiahship,  and  thus  the 
nexus  between  this  verse  and  the  one  before  it,  which  appeared 
to  be  abruptly  broken,  is  completely  re-established.  As  if  he 
had  said,  '  they  believe  in  a  Messiah,  so  do  I ;  but  they  expect 
him  yet  to  come,  while  I  believe  that  he  is  come  already,  not 
without  grounds  or  on  hearsay,  but  because  God  has  identi- 
fied him  by  raising  hun  from  the  dead ;  and  surely  this,  if 
properly  attested,  cannot  be  thought  by  any  devout  Jew  to 
be  beyond  his  power.'  Dead  (not  the  dead)  is  in  Greek  a 
plural,  and  by  some  explained  as  a  generic  form  relating  to  a 
single  person  (see  above,  on  17,  18) ;  but  it  is  rather  an  allu- 
sion to  the  general  resurrection,  of  which  Christ's  was  tlie 
pledge  and  the  example.  (See  above,  on  24,  15,  where  this 
part  of  Paul's  doctrine  is  more  prommently  brought  to  view.) 

9.  I  verily  thought  with  myself,  that  I  ought  to  do 
many  things  contrary  to  the  name  of  Jesus  of  Nazareth. 

Verihj^  or  rather,  so  then^  the  continuative  particle  resum- 
ing what  had  been  previously  dropped  or  interrupted  (see 
above,  on  8,4.25.  9,31.  11,19.  12,  5.  13,  4.  15,3.30.  16,5. 
17,12.17.30.  18,14.  19,32.38.  23,18.31.)  It  here  connects 
this  verse  with  the  last  words  of  the  fifth  [I  lived  a  Pharisee)^ 
from  which  he  had  digressed  to  point  out  the  remarkable  tact 
that  he  was  now  accused  by  Pharisees  for  holding  their  own 
doctrines,  and  to  which  he  now  returns,  by  showing  how  his 
Pharisaic  spirit  was  displayed  in  action.     '  Well  then,  as  I  was 


414  ACTS  2(3,  0.  10. 

sayinGf,  boinc^  such  .i  Pharisee,  I  thon^lit,  etc'  Wifh  (to  or 
iff)  ini/selt\  a  ]>le()iiaslir  ]»lirase,  Ibiiiul  also  in  the  classics,  and 
suirirestin^  the  idea  Loth  of  independent  judgment  and  of  in- 
timate conviction.  Oiujht  (or  mnst)^  in  Greek  tlie  iniinitive 
of  a  verb  used  to  denote  both  idiysical  and  moral  necessity 
(see  above,  on  25,  10.  24.)  Contrnry  (hostile,  or  in  opposition) 
to  the  name  of  Jesus  the  Nazarene  (sec  above,  on  2,  22.  3;  6. 
4,  10.  6, 14.  22,  8.  24,  5),  i.  e.  o])posed  to  the  person  so  called 
in  contenijtt,  even  by  Saul  the  Pharisee  himself;  or,  according 
to  the  usage  of  this  book,  against  all  that  is  denoted  by  his 
names  and  titles,  which  describe  liim  as  a  Saviour,  the  Messiah, 
Prophet,  Priest,  King,  etc.  (See  above,  on  2,  38.  3,  0.  10.  4, 
10.12.17.30.  5,41.  9,15.  15,14.20.  19,5.13.17.  21,13.) 
It  never  simply  means  the  person  of  Christ,  nor  those  who 
l)ear  his  name.  Many  {thinf/s)  may  either  signify  a  frequent 
repetition  of  the  same  acts,  or  various  forms  and  modes  of 
opposition. 

10.  Which  thing  I  also  did  in  Jerusalem;  and 
many  of  the  saints  did  I  shut  up  in  prison,  having  re- 
ceived authority  from  the  chief  priests  ;  and  when  they 
were  put  to  death,  I  gave  my  voice  against  (them). 

Which  also  I  did^  i.  e.  I  acted  on  this  strong  conviction 
of  necessity  and  duty,  beginning  at  Jerusalem.  The  saints^ 
or  holy  ones^  a  designation  of  believers  used  three  times  in 
one  chapter  of  the  book  before  us  (see  above,  on  9,  13.  32.  41), 
and  still  more  frequently  in  Paul's  epistles  (see  Rom.  1,7.  8, 
27.  12,13.  15,25.20.31.  10,2.15.  1  Cor.  1,  2.  4,12.  14,13. 
10,  1.  15.  2  Cor.  1,  1.  Eph.  1,  1.  Col.  1,  2.  4.  12.  20.  1  Th.  3,  13. 
2  Th.  1,10.  1  Tim.  5,  10.  Philem.  5,  7.  Ileb.  0,  10.  3,  24.)  The 
use  of  the  term  here  imphes  an  acknowledgment  of  his  former 
error  in  relation  to  these  Christians,  whom  he  now  admits  to 
have  been  saints  of  God.  liut  while  he  thus  confesses  his  own 
sin,  he  denounces  that  of  the  Jewish  rulers,  by  declaring  under 
what  authority  he  acted,  namely,  that  of  the  fchief  priests,  here 
put  for  the  whole  Sanhedrim  or  national  council  (see  above, 
on  4,  5.  23.  5,  24.  9,  14.  21.  22,  30.  23,  14.  25,  15.)  In  jyrison, 
literally,  in  priso?is.  They  also  (tc)  bei?i(/  executed  (or  de- 
spatched, see  above,  on  25,  3),  I  yave  my  voice  (Uterally, 
hrovyht  a  vote)  ayaiftst  them.  This  is  literally  understood  by 
some,  as  proving  that  Saul  was  a  member  of  the  Sanhedrim, 


ACTS   26,  10.  12.  415 

which  others  think  improbable  for  various  reasons,  and  explain 
the  phrase  as  a  figure  for  personal  concurrence  and  assent, 
which  is  elsewhere  spoken  of  in  literal  terms  (see  above,  on 
8,  1.    22,  20.) 

11.  And  I  punished  them  oft  in  eveiy  synagogue, 
and  compelled  (them)  to  blaspheme;  and  being  ex- 
ceedingly mad  against  them,  I  persecuted  (them)  even 
unto  strange  cities. 

The  second  and  is  supplied  by  the  translators.  The  origi- 
nal construction  is,  and  often  punishing  them^  forced  them  to 
hlasplienie.  In  every  synagogue^  or  more  exactly,  throughout 
all  synagogues^  a  natural  hyperbole,  implying  that  this  perse- 
cuting agency  was  not  confined  to  one  community  or  congre- 
gation, nor  indeed  to  one  country,  as  appears  from  the  state- 
ment in  the  last  clause.  Punishing^  no  doubt  by  scourging, 
which  was  a  customary  form  of  punishment,  and  practised  in 
the  synagogues  or  public  meetings  for  religious  worship  (see 
Matt.  10,  17.  23,  34.  Mark  13,  9.)  Forced  them  to  hlaspheme 
(or  curse  the  name  of  Christ),  not  only  tried  to  do  so,  but  suc- 
ceeded in  the  case  of  those  whose  faith  was  weak  or  spurious. 
In  the  reign  of  Trajan,  forty  years  later,  as  we  learn  from  one 
of  Pliny's  letters,  the  same  thing  was  required  of  the  perse- 
cuted Christians  in  Bithynia ;  but  he  says  that  none  who  real- 
ly believed  in  Christ  could  be  induced  or  forced  to  do  it.  The 
last  clause  is  descriptive  of  the  highest  point  to  which  his  per- 
secuting zeal  attained,  and  which  he  here  looks  back  upon  as 
a  paroxysm  of  insane  excitement.  Exceedingly  too  (re)  raving 
(being  mad  or  furious)  against  them^  I  pursued  {pv  persecuted) 
them  even  also  (or  as  far  as  even)  to  the  foreign  (literally, 
outside)  cities.  As  Damascus  is  the  only  one  of  these  expressly 
mentioned,  some  suppose  the  plural  here  again  to  be  generic 
(see  above,  on  v.  8) ;  others  think  that  this  one  instance  was  se- 
lected out  of  many,  because  connected  with  such  great  events. 
Most  probably,  however,  Paul's  commission  extended  to  other 
cities,  but  his  progress  was  arrested  at  the  first. 

12.  Whereupon  as  I  went  to  Damascus  with  au- 
thority and  commission  from  the  chief  priests  — • 

In  which  (thiiigs)^  i.  e.  while  thus  employed  (compare  a 


410  ACTS   20,   12-15. 

similar  expression  in  24,  18  above.)  As  I  went ^  literally,  jour- 
neyinir,  proeeediiiL^  (see  above,  on  24,  25.  25,12.20.)  C'om- 
mission,  a  noun  (•<)rres})on(ling  to  the  verb  employed  above  in 
V.  1.  Paul  insists  upon  his  rei^ular  commission  an<l  authority, 
not  so  much  as  an  extenuating  circumstance  in  his  own  case, 
as  because  it  proved  the  ]»ersonal  and  national  complicity  of 
those  who  now  accused  liim.  As  it'  lie  had  said,  '  Let  it  be 
observed  that  this  fanatical  mission,  mad  and  wicked  at  it  was, 
must  not  be  reckoned  a  mere  ])ersonal  or  private  act,  but  one 
performed  by  national  authority  and  under  the  most  sacred 
ausjiices,  to  wit,  those  of  the  Priesthood  and  the  Sanhedrim. 
In  the  account  of  Paul's  conversion  which  now  follows,  it  will 
only  be  necessary  to  advert  to  what  is  new,  or  to  remove  a}> 
parent  inconsistencies  between  this  and  the  two  previous  nar- 
ratives of  the  same  event.  (See  above,  on  9,  1-9.  22,  0-11.) 

13.  At  mid-day,  O  king,  I  saw  in  the  way  a  lip^ht 
from  heaven,  above  the  brightness  of  the  sun,  shining 
round  about  me  and  them  which  journeyed  with  me. 

Here,  as  in  22,  0,  the  time  of  day  when  this  occurrence 
took  place  is  particularly  mentioned,  namely,  mid-day  (or  the 
middle,  of  the  day)^  which  may  be  intended  either  to  remind 
the  hearers  that  this  was  no  nocturnal  vision,  but  an  incident 
occurring  in  the  blaze  of  noon,  or  as  a  vivid  recollection,  which 
would  naturally  dwell  upon  the  mind  of  the  chief  actor,  al- 
though just  as  naturally  passed  by  in  the  narratives  of  others. 
An  addition  to  the  previous  accounts  is  the  description  of  the 
light  from  heaven  as  above  (or  beyond)  the  brightness  of  the 
sun^  and  as  shining  not  only  about  Paul  Imnself,  but  also 
about  those  journeying  with  him. 

14.  15.  And  Avhen  we  were  all  fallen  to  the  earth, 
I  heard  a  voice  speaking  unto  me,  and  saying  in  the 
Hebrew  tongue,  Saul,  Saul,  why  pcrsecutest  thou  me  ? 
(it  is)  hard  for  thee  to  kick  against  the  pricks.  And  I 
said,  Wlio  art  thou,  Lord  ?  And  he  said,  I  am  Jesus 
whom  thou  persecutest. 

We  all  havitiy  fallen  to  the  earth,  i.  e.  Paul  and  his  com- 
panions mentioned  in  the  verse  preceding.  This  is  not  at 
variance  with  the  statement  in  9,  4.  7,  where  Paul  alone  is 
spoken  of  as  falling  to  the  earth,  and  those  who  journeyed 


ACTS  26,  14-] 6.  417 

with  him  as  standing  speechless.  But  the  verb  stood^  there 
used,  may  be  rendered  had  stood  still,  or  stopped,  at  the  first 
appearance  of  the  Hght,  and  is  opposed  not  so  much  to  lying 
prostrate  as  to  going  on.  They  may  therefore  have  fallen 
after  Paul  did,  whose  prostration  Luke  records  exclusively,  as 
that  of  the  chief  actor  and  great  subject  of  the  history.  J/i 
the  Hebrew  dialect,  i.  e.  perhaps  the  ancient  Hebrew,  although 
commonly  explained  to  mean  its  Aramaic  corruption,  then 
vernacular  in  Palestine  (see  above,  on  21,  40.  22,  2.)  The  last 
clause  is  admitted  to  be  genuine  in  this  place,  even  by  those 
who  reject  it  in  9,  5,  where  it  has  already  been  exj^lained  as  a 
l^roverbial  expression,  not  for  difficulty  merely,  but  for  danger 
as  attending  blind  resistance  to  superior  power.  The  question 
and  answer  in  v.  15  are  substantially  the  same  in  all  accounts 
(but  see  above,  on  22,  8),  the  chief  variation  being  in  the  col- 
location of  the  words,  which  here  follow,  as  in  9,  5  they  pre- 
cede, the  proverbial  expression  just  referred  to.  This  is  no 
contradiction,  inasmuch  as  neither  of  the  narratives  professes 
to  record  the  exact  order  of  the  mcidents,  which  indeed  is 
altogether  unimportant. 

16.  But  rise,  and  stand  upon  thy  feet;  for  I  have 
appeared  unto  thee  for  this  purpose,  to  make  thee  a 
minister  and  a  witness  both  of  these  things  which  thou 
hast  seen,  and  of  those  things  in  the  which  I  will  ap- 
pear unto  thee  — 

In  the  followdng  verses,  some  things  are  ascribed  directly  to 
the  Saviour,  which  in  the  former  narrative  are  put  into  the 
mouth  of  Ananias,  either  because  they  were  originally  uttered 
by  the  Lord,  and  then  repeated  by  his  messenger,  or  because 
the  distinction  between  what  came  directly  and  indirectly  from 
the  same  source  was  considered  unessential  to  the  purpose  of 
Paul's  narrative.  The  command  to  arise  is  found  in  all  the 
narratives,  but  in  the  first  two  followed  by  an  order  to  go  into 
the  city,  and  there  receive  further  instructions,  which  are  here 
given  immediately  as  if  uttered  on  the  spot.  Stand  upon  tliy 
feet  is  an  additional  expression,  no  doubt  preserved  in  Paul's 
own  memory,  though  not  recorded  in  the  other  places.  To 
make,  the  verb  translated  chosen  in  22,  14  above,  and  there 
explained.  A  minister  and  a  2cit?iess  may  be  understood  as 
a  generic  and  specific  expression  of  the  same  idea,  one  who 

VOL.  II. — 18* 


418  ACTS   20,    10-18. 

iiiiMisicr.s  by  wilnoss'mix;  or  eacli  term  may  have  its  distinct 
moaniiifj,  one  who  administers  and  one  wlio  testiiies,  wliicli  is 
not  only  a  simjiler  construction,  but  ap])ro])riate  in  this  con- 
nection, Avhere  tlie  tilings  reterred  to  in  the  last  clause  are  the 
divine  communications  and  commands,  which  Paul  was  both 
to  execute  and  make  known  to  others  W/drJi.  thou  saicest 
(just  now)  or  haM  seen  (on  this  occasion),  referring  to  the 
whole  inteniew  or  vision  in  which  Christ  appeared  to  liim  at 
his  conversion.  And  of  the  thinys  ichich  (i.  e.  as  to  which  or 
in  which)  /  will  appear  to  thee^  conununicate  witli  thee,  or 
make  revelations  to  thee,  hereafter.  The  causative  construc- 
tion (I  icill  make  thee  see)  is  consistent  neither  with  the  form 
nor  the  usage  of  the  Greek  verb. 

17.  Delivering  thee  from  the  people,  and  (from) 
the  Gentiles,  unto  Avhom  now  I  send  thee  — 

Delivering^  rescuing  from  danger  or  the  power  of  another, 
is  the  constant  meaning  of  this  verb  in  the  New  Testament 
(see  above,  on  7,  10.  34.  12, 11.  23,  27,  and  compare  Gal.  1,  4), 
excejit  Avhere  it  is  used  in  its  primary  and  physical  sense  of 
taking  out  (as  in  Matt.  5,  29.  18,  9),  from  which,  in  classical 
usage,  it  derives  that  of  cJioosing  (picking  out),  and  this  is 
preferred  l>y  some  modern  Avriters  in  the  case  before  us.  But 
besides  the  settled  Hellenistic  usage,  to  which  tliis  would  be 
almost  the  sole  exception,  there  is  something  not  entirely 
natural  in  representing  Paul  as  chosen  from  among  the  Gen- 
tiles as  well  as  the  Jews.  The  words  indeed  admit  of  an  in- 
telligible !?ense  (to  wit,  that  he  -was  chosen  out  of  the  Avhole 
Held  in  which  lie  was  to  labour),  but  by  no  means  so  appropri- 
ate and  obvious  as  that  which  is  obtained  by  adhering  to  the 
usage  elsewhere,  namely,  that  although  he  was  to  be  in  danger 
both  from  Jews  and  Gentiles,  to  w^hom  Christ  was  now  about 
to  send  him,  he  should  be  finally  delivered  from  their  enmity 
and  power. 

18.  To  open  their  eyes,  (and)  to  turn  (them)  from 
darkness  to  light,  and  (from)  the  power  of  Satan  unto 
God,  that  they  may  receive  forgiveness  of  sins,  and  in- 
heritance among  them  which  are  sanctified,  by  faith 
that  is  in  me. 

Having  assured  him  of  his  ovsn  safety,  the  Lord  now  de- 


ACTS   26,  18.  19.  419 

scribes  the  work  to  which  he  was  appointed,  by  a  full  specifi- 
cation of  the  moral  changes  to  be  wrought,  through  his  agency, 
upon  the  Gentiles,  as  the  words  are  usually  understood,  but, 
as  some  of  the  best  modern  writers  understand  them,  both  on 
Jews  ("the  people'')  and  Gentiles  ("the  nations"),  as  the 
double  antecedent  of  the  relative  (to  lohoni)  in  the  last  clause 
of  V.  17.  This  agrees  not  only  with  the  form  of  the  expression 
here,  but  with  the  fact  which  runs  through  Paul's  whole  his- 
tory and  ^Titings,  that  wherever  he  had  the  opportunity  he 
preached  to  Jews  as  well  as  Gentiles.  (See  above,  on  9,  20.  29. 
13,5.14.  14,1.  16,1.3.13.  17,1.  18,4.  19,8,  and  compare 
Rom.  1,  16.  9,  3.  10, 1.)  The  effects  themselves  are  stated 
both  in  a  literal  and  figurative  form.  To  open  their  eyes^  i.  e. 
remove  their  spiritual  bhndness  and  enable  them  to  distinguish 
spiritual  objects  (1  Cor.  12,  14)  by  communicating  both  the 
object  and  the  power  of  perceiving  it,  the  truth  itself  and  a 
believing  apprehension  of  it.  To  turn  {them)^  or  convert 
them,  which  is  only  a  corresponding  Latin  form,  both  denoting 
change  of  condition  and  especially  of  relative  position,  with  re- 
spect to  God,  his  service  and  his  favour.  Darkness  and  light 
are  common  figures  in  the  New  Testament,  not  only  for  igno- 
rance and  knowledge,  especially  of  spiritual  things,  but  for  the 
several  states  or  characters,  of  which  these  are  necessary  inci- 
dents, a  state  of  sin  and  one  of  holiness.  (See  Matt.  6,  23. 
Luke  1,  79.  John  3,  19.  Rom.  13,  12.  1  Cor.  4,  5.  2  Cor.  4,  6. 
6,14.  Eph.  5,8.  Col.  1,13.  1  Thess.  5,  4.  5.  1  Pet.  2,  9.  1  Jolin 
1,5.  2,8-11.)  The  two  worlds  thus  distinguished  are  then 
described  by  naming  their  respective  sovereigns,  from  the 
power  (or  dominion)  of  Satan  (the  great  adversary,  see  above, 
on  5,  3)  to  God^  not  only  to  his  power  or  dominion,  but  to 
himselti  implying  a  more  intimate  imion  and  communion. 
This  change  of  relation,  comprehends  or  carries  with  it,  exemp- 
tion from  punishment  and  guilt,  or  the  remission  of  sins  (see 
above,  on  2,  38.  5,31.  10,43.  13,38),  and  as  its  positive  re- 
sult, participation  by  a  filial  right  in  the  holiness  and  happi- 
ness of  those  who  are  heirs  of  God  and  joint-heirs  with  Christ 
(Rom.  8,  17.)  Bij  faith  in  me  does  not  qualify  the  last  pre- 
ceding clause  above,  but  is  presented  as  the  only  means  or 
principle  by  wliich  any  of  the  changes  here  described  can  be 
effected. 

19.  Whereupon,  O  king  Agrippa,  I  was  not  dis- 
obedient unto  the  heavenly  vision — • 


420  ACTS   20,   19.  20. 

Wherettpo?},  literally,  whence.,  from  wliicli  ]»lace  (as  in  14, 
26  above  and  28,  13  below),  but  sometimes  loLricaily  used, 
from  whieh  eause,  or  for  which  reason  (as  in  i\Iatt.  14,  7. 
1  John  2,  18),  an  idiom  particularly  frequent  in  the  ejiistle  to 
the  Hebrews  (2,  17.  3,  1.  7,  25.  8,^3.  0,  18.)  This  is  the  only 
sense  appropriate  in  this  jdace,  where  the  reference  is  clearly 
to  the  previous  description  of  the  work  to  which  he  had  been 
called.  I'or  which  cause.,  i.  e.  because  thus  instructed  in  the 
nature  of  the  work  before  me,  I  teas  ?iot  (or  rather,  did  not 
become,  in  consequence  of  this  disclosure)  disobedient  to  the 
heavenly  vision,  or  divine  communication  from  the  visible  Re- 
deemer, the  extraordinary  sight  being  put  for  the  whole  reve- 
lation which  it  accompanied  and  attested.  (Compare  the  like 
use  of  a  kindred  verb  in  v.  10  above.)  Thus  understood,  the 
verse  seems  to  imply  that  if  controlled  by  selfish  motives,  or  a 
merely  human  Avisdom,  Saul  would  have  recoiled  from  the  re- 
sponsibilities and  hardships  of  the  ministry,  to  which  he  was 
thus  set  apart  by  Christ  himself. 


20.  But  shewed  first  unto  tliem  of  Damascus,  and 
at  Jerusalem,  and  throughout  all  the  coasts  of  Judea, 
and  (then)  to  the  Gentiles,  that  they  should  repent  and 
turn  to  God,  and  do  works  meet  for  repentance. 

Far  from  refusing  his  commission,  he  accepted  it  and  in- 
stantly began  its  execution,  although  not  avowedly  as  an 
Apostle  until  long  after  his  conversion  (see  above,  on  13,  9.) 
The  particular  localities  here  named  are  probably  designed  to 
show  how  promptly  and  how^  fully  he  had  executed  his  impor- 
tant mission.  J3ut  to  the  (Jeics)  in  Damascus  first,  the  very 
place  where  he  became  a  Christian  (see  above,  on  9,  20-22), 
and  (to  those)  in  Jerusalem  (as  soon  as  he  returned  there,  see 
above,  on  9,  29),  I  showed,  the  verb  so  rendered  in  11,  13. 
12,  17,  but  elsewhere  more  exactly  told  (5,  22-25.  12,  14.  15, 
27.  16,36.  22,26.  23,10.17.19),  and  once  reported  (4,23.) 
The  act  here  described  is  that  of  preaching,  considered  as  a 
publication  or  announcement  of  the  Gospel.  This  was  not 
confined  to  the  metroi)olis,  but  penetrated  also  (re)  into  the 
%chole  region  of  Judea.  (For  the  English  usage  of  the  word 
coasts,  see  above,  on  13,  50.)  If  this  related  to  the  beginning 
of  his  ministry,  it  would  be  inconsistent  with  his  statement  in 
Gal.  1,22;  but  he  here  puts  together  his  whole  ministry  among 


ACTS   26,  20.  21.  421 

the  Jews,  before  proceeding  to  the  other  and  cliief  part  of  liis 
commission,  to  the  nations^  i.  e.  other  nations,  Gentiles  (see 
above,  on  v.  16.)  Having  shown  his  prompt  obedience  as  to 
time  and  place,  he  now  asserts  his  fidelity  in  reference  to  the 
subject  of  his  j^reaching,  as  prescribed  in  his  divine  commis- 
sion (see  above,  on  v.  18),  the  substance  of  which  is  here  re- 
})eated  in  another  form.  (Announcing  both  to  Jews  and  Gen- 
tiles by  authority,  in  other  words  commanding  them)  to  repent 
(see  above,  on  2,  38.  17,  30),  mid  turn  (convert,  or  be  convert- 
ed) unto  God  (see  above,  on.  v.  18,  and  on  3,  19.  9,  35.  11,  21. 
14,  15.  15,  19.  20,  21),  doing  (habitually,  practising,  a  word 
derived  from  that  here  used)  ivorks  (acts,  habits,)  loorthy  of 
repentance^  not  merely  consistent  with  it,  but  suited  and  pro- 
portioned to  it,  both  as  its  necessary  fruits,  and  as  proolis  of 
its  existence  and  sincerity.  This  varied  yet  harmonious  state- 
ment of  Paul's  great  commission  may  throw  light  also  on  the 
ministerial  work  in  general,  and  on  that  of  the  missionary  in 
particular. 


21.  For  these  causes  the  Jews  caught  me  m  the 
temple,  and  went  about  to  kill  (me.) 

Having  stated  his  commission  and  its  execution,  he  pro- 
ceeds to  connect  it  with  his  present  situation  as  a  prisoner. 
For  (on  account  or  for  the  sake  of)  these  (things)^  i.  e.  because 
I  Irad  received  and  executed  this  commission,  as  a  teacher  and 
apostle  (2  Tim.  1,11)  both  to  Jews  and  Gentiles.  This  was 
the  true  ground,  even  of  the  first  charge  against  him,  which 
occasioned  his  arrest  (see  above,  on  21,  28.  29.)  The  alleged 
profanation  of  the  temple  would  not  have  been  thought  of  by 
the  Jews  from  Asia,  but  for  their  previous  knowledge  of 
Paul's  intercourse,  as  a  religious  teacher,  not  with  Jews  only, 
but  with  Gentiles,  in  their  native  country  (see  above,  on  19, 
8-10.)  That  he  should  venture  to  preach  Jesus  as  the  true 
Messiah,  expected  by  the  Jews  and  predicted  in  their  Scrip- 
tures, and  invite  the  Gentiles  to  partake  of  the  advantages  be- 
longing to  his  kingdom,  without  even  passing  through  the 
vestibule  of  Judaism ;  this  was  the  real  crime  of  Paul  in  Jew- 
i;h  eyes,  for  which  they  seized  (me)  in  the  temjyle^  and  en- 
deavoured to  despatch  (or  make  away  loith)  me  by  summary 
violence,  without  legal  process,  though  the  verb  here  used 
is  elsewhere  applied  to  the  judicial  murder  of  our  Lord  him- 


422  ACTS   20,  21.  22. 

self.     (Sec  above,  on  5,  30,  and  cuinparu  tlie  account  of  the 
attempt  on  Paul's  life,  21,  31.) 

22.  Having  therefore  obtained  help  of  God,  I  con- 
tinue unto  this  day,  witnessing  both  to  small  and  great, 
saying  none  other  things  than  those  which  the  prophets 
and  Moses  did  say  should  come  — 

The  order  in  Greek  is  somewhat  different.  Succour^  help 
and  protection  against  enemies,  which  is  tlie  specific  usage  of 
the  Greek  word.  IVien  (or  therefore)  is  not  to  be  pressed  as 
a  logical  connective,  thongli  it  really  refers  as  such  to  an  in- 
termediate fact  or  thought,  not  here  expressed,  to  wit,  the 
faihire  of  the  murderous  attempt  just  mentioned.  '  They  would 
gladly  have  despatched  me,  and  repeatedly  attempted  it,  but 
God  confounded  all  their  plots,  and  so  (or  therefore)  etc'  Ilav- 
ing  obtained.,  experienced,  met  with,  tlie  same  verb  that  is  used 
above  in  24,  2  (3),  and  there  explained.  From  God.,  as  the 
ultimate  and  sovereign  author  of  this  help,  in  whose  hands  the 
Romans  were  but  instrumental  agents,  as  declared  by  Christ 
himself  to  Pilate  (John  19,  1-1.)  Unto  this  day.,  from  its  posi- 
tion in  the  sentence,  may  be  construed  either  w^th  the  words 
jDrcceding  it  in  Greek  {having  obtained  help  from  God).,  or 
with  tliose  following  it  (I co?iti?iue)  both  of  which  it  qualifies 
in  fact,  although  the  last  grammatical  construction  is  entitled 
to  the  preference,  because  the  other  leaves  the  following  verb 
too  insulated.  I  continue.,  \it(i\"A\\x  stand.,  ov  have  stood  {i^ec 
above,  v.  6,  and  on  1,  11.  9,  V),  which  means  not  merely,  I  am 
still  alive  in  spite  of  these  attempts  to  kill  me,  but  more  point- 
edly, I  still  maintain  my  ground,  I  hold  fast  my  position,  the 
idea  expressed  in  Hebrew  by  the  phrase,  to  stand  in  judgment 
(compare  Ps.  1,  5.)  But  even  this  is  not  the  whole  of  what 
Paul  here  claims.  It  was  not  only  negatively  true  that  he  had 
been  sustained  as  an  innocent  though  accused  party,  but  also 
positively  true  that  he  had  stood  fast  as  a  witness  to  the  truth. 
Witnessing  (or  testifying).,  not  as  a  self-commissioned  volun- 
teer, but  in  execution  of  the  charge  which  he  received  at  his 
conversion  (see  above,  on  v.  16.)  JBotJi  to  small  and  great., 
an  idiomatic  phrase  for  all  classes  and  varieties  of  condition, 
without  exclusive  reference  to  rank  (high  and  low)  or  to  age 
(old  and  young.)  A  similar  expression  (from  small  to  great) 
is  employed  above  in  8, 10  (and  m  Heb.  8,  11),  though  need- 


ACTS   26,  22.  23.  423 


lessly  disguised  by  a  superlative  translation  {from  the  least  to 
the  greatest.)  Still  nearer  to  the  formula  here  used  is  one  re- 
peatedly employed  by  John  in  the  Apocalypse  (see  Rev.  11, 
18.  13,  16.  19,  5.  18.  20,  12.)  If  the  common  text  {ixaprvpov- 
fxevos)  be  here  retained,  the  clause  A\ill  have  a  wholly  different 
sense,  this  participle  being  always  passive  elsewhere  (see  above, 
on  6,  3.  10,  22.  22,  12,  and  compare  Rom.  3,  21.  1  Thess.  2,  12, 
1  Tim.  5, 10.  Heb.  7,  8.)  Some  accordingly  translate  it  here,  at- 
tested (testified,  accredited)  both  hij  small  and  great  (as)  saying 
nothing^  etc.  But  besides  that  the  expression,  small  and  grea% 
is  not  so  natural  on  this  construction,  it  contradicts  the  known 
lacts  of  the  history,  as  all  did  not  bear  witness  to  Paul's  faith- 
fulness in  this  respect,  or  he  would  not  have  been  a  prisoner 
or  had  occasion  to  defend  himself  at  all.  By  a  happy  coinci- 
dence which  does  not  often  happen,  the  best  sense  here  agrees 
with  vrhat  the  latest  critics  reckon  the  true  text,  four  imcial 
manuscripts  and  several  Greek  Fathers  having  another  read- 
ing (/Ltaprvpo/xci'os),  the  participle  of  a  different  though  kindred 
verb,  occurring  elsewhere  only  in  an  active  or  deponent  sense 
(sec  above,  on  20,  26,  and  compare  Gal.  5,  3.  Eph.  4,  17.)  The 
last  clause  then  describes  this  testimony,  not  as  something  new 
or  anti-jewish,  but  in  strict  accordance  with  the  Hebrew 
Scriptures.  Saying  none  other  things  (literally,  7iothing  say- 
ing) than  (literally,  outside  of\  besides,  except)  those  ichich  the 
prophets  spjolce  of  (as)  about  to  come  (to  pass,  take  place  or 
happen.)  For  the  usage  of  the  two  last  verbs  (/zc/XAoVrcoi/  ytVc- 
o-^at)  see  above,  on  vs.  2.  4.  6.  19.  Lest  his  j^rofession  of  agree- 
ment with  the  prophets  should  be  understood  in  too  confined 
a  sense,  he  adds,  by  a  kind  of  afterthought,  and  Moses.,  not  the 
other  prophets  merely,  but  the  great  prophetic  legislator,  from 
whom  I  am  particularly  charged  not  only  with  apostatizing,  but 
with  teaching  apostasy  to  others  also.  (See  above,  on  2i,  21.) 
The  emphatic  position  of  these  words  in  the  original  is  lost  in 
the  version  by  connecting  them  directly  with  the  prophets. 

23.  That  Christ  should  suffer,  (and)  that  he  should 
be  the  first  that  should  rise  from  the  dead,  and  should 
shew  light  unto  the  people,  and  to  the  Gentiles. 

Having  thus  far  spoken  of  his  preaching  as  a  testimony 
borne  to  small  and  great,  perhaps  with  some  allusion  to  the 
rank  of  those  whom  he  addressed  on  this  occasion,  he  now  re- 
members,  as  it  were,  that  it  had  also  a  polemic  character,  in 


424  ACTS   2G,  2:3. 

reference  to  certain  Messianic  doctrines,  ujxjn  wliicli  its  truth 
depended,  and  wliich  he  Iiad  been  under  tlie  necessity,  not 
only  of  expoundinij:  but  defending  from  the  open  opposition  or 
corrupt  interpretation  of  tlie  Scril)es  and  their  disciples.  What 
the  Version  positively  states  as  Paul's  own  doctrine,  he  him- 
self states  as  a  subject  of  discussion  or  debate  between  him  and 
his  Jewish  adversaries.  Tliat  Christ  should  staffer,  literally,  if 
(or  whether)  the  Messiah  (is  or  icas  to  be)  jxfssible  (susceptible 
or  capable  of  sufferinir.)  As  we  know,  however,  that  the  same 
parties  who  denied  that  the  Messiah  Avas  to  suffer,  also  denied 
that  he  Avas  to  be  a  divme  person,  the  last  w^ord  in  this  clause 
Vi  probably  to  be  taken,  not  in  a  philosophical  or  technical  but 
rather  in  a  ])0}nilar  and  loose  sense,  as  referring  less  to  liis  ca- 
pacity of  suffering  than  to  his  suffering  in  fact,  and  the  predic- 
tion of  that  fact  by  the  ancient  Prophets.  Thus  understood, 
it  might  be  rendered,  zchether  the  Jlessieth  (was  to  be)  a  suf- 
ferer. As  the  suffering  meant  is  that  of  death  (see  above,  on 
1,3.  3,18.  17,  3),  it  would  of  course  imply  his  resurrection, 
which  is  stated  as  another  controverted  question.  Whether 
(he,  as  the)  first  from  (the)  resurrection  of  (the)  dead)  i.  e.  the 
first  so  to  arise,  is  (or  is  about)  to  proclaim  light  (i.  e.  truth, 
holiness,  and  happiness,  see  above,  on  v.  18)  to  the  2^<iople  (of 
the  Jews)  at^d  to  the  (other)  nations  (i.  e.  to  the  Gentiles.) 
As  thus  explained,  the  whole  verse  may  be  paraphrased  as  fol- 
lows. 'Through  the  help  of  God,  I  have  maintained  my 
ground  to  this  day,  bearing  witness  of  the  truth,  to  men  of  all 
conditions,  and  discussing  the  great  question,  whether  the 
Messiah  of  the  prophecies  was  to  die  and  rise  again,  before  he 
could  be  set  forth  as  a  Saviour,  both  to  Jcavs  and  Gentiles.' 
Here  at  last  we  have  the  key  to  that  mysterious  connection 
between  the  doctrine  of  Messiah  and  the  doctrine  of  a  resur- 
rection, which  seems  to  be  implied  though  not  expressed  in 
Paul's  defence  before  Felix  (see  above,  on  24,  14-16.)  It  is 
now  clear  that  in  speaking,  upon  that  occasion,  of  the  general 
resurrection  as  the  hope  of  Israel,  he  tacitly  connected  it,  per- 
haps expressly  in  his  self-defence  as  actually  uttered,  Avith  the 
resurrection  of  our  Lord  himself  as  the  Messiah  foretold  in  the 
Hebrew  Scriptures ;  and  on  this  ground  claimed  to  be  a  strict 
adherent  of  the  old  religion,  holding  all  that  was  taught  in  the 
law  and  the  prophets,  and  therefore  able  conscientiously  to 
claim  his  birthright  as  a  faithful  member  of  the  Theocracy  or 
Jewish  Church,  and  as  such  guilty  of  no  treason  or  disloyalty 
to  God  or  man. 


ACTS   26,  24.  425 

24.  And  as  he  thus  spake  for  himself,  Festus  said 
with  a  loud  voice,  Paul,  thou  art  beside  thyself;  much 
learning  doth  make  thee  mad. 

As  Paul  bad  addressed  himself  directly  to  Agrippa  (see 
above,  on  vs.  2.  7.  13.  19),  and  bad  therefore  presupposed  an 
acquaintance  witb  tbe  Jewish  Scriptures  and  reUgion,  much 
that  be  said  must  have  been  wholly  unnitelligible  to  tbe  Ro- 
mans present  (see  above,  on  25,  23),  while  the  warmth  with 
which  he  uttered  these  mysterious  doctrines  w^ould  of  course 
appear  irrational  to  such  a  hearer.  It  is  therefore  altogether 
natural  that  Festus,  without  any  feeling  of  malignity,  or  even 
of  contempt,  but  simply  as  a  Roman,  ignorant  of  both  religions 
now  in  conflict,  as  the  same  in  prmciple  but  opposite  in  fact, 
should  have  uttered  just  such  an  apostrophe  as  that  recorded 
in  the  verse  ])efore  us.  He  apologizinxi  these  {things)^  i.  e. 
sajing  these  things  in  his  own  defence,  seems  to  imply  that 
Festus  interrupted  him,  but  probably  not  long  before  the 
meditated  close  of  his  discourse.  The  loud  (or  great)  voice 
only  implies  eagerness  and  boldness,  not  contempt  or  insolence, 
which  Paul  could  not  consistently  have  answered  as  he  does 
in  the  next  verse  below.  Thou  art  beside  thyself^  in  Greek  a 
single  word,  thou  ravest^  thou  art  mad.  Much  learning^  lit- 
erally, many  letters^  wdiich,  according  to  its  Greek  etymology 
and  usage,  may  denote  either  books  and  writings  (as  in  John 
5,  47),  or  the  knowledge  obtained  from  them  (as  in  John  7, 
15),  i.  e.  literature,  learning,  as  in  our  phrases,  men  of  letters, 
polite  letters,  etc.  The  latter  sense  is  given  in  the  English 
version  and  preferred  by  most  interpreters,  although  the  other 
is  no  less  appropriate  and  much  more  pointed.  There  is  no 
need  of  supposing  a  specific  reference  to  the  books  and  parch- 
ments over  which  the  governor  had  seen  Paul  poring  while  in 
prison  (compare  2  Tim.  4,  13) ;  but  there  does  seem  to  be  an 
obvious  allusion  to  the  Jewish  Scriptures,  from  w^iich  liis  ar- 
guments were  drawn,  on  the  sense  of  which  the  truth  or  false- 
hood of  his  claims  depended,  which  moreover  were  habitually 
designated  by  a  kindred  Greek  word  (ypac/)at),  and  at  least  in 
one  place  (John  5,  47)  by  the  very  word  here  used  (ypa/x/xara.) 
The  sense  will  then  be  not  that  learning  in  general  had  dis- 
turbed his  reason,  which  a  cultivated  Gentile  would  be  slow  to 
think,  but  that  Scripture  learning  in  particular  had  this  eifect, 
which  any  Greek  or  Roman  would  have  thought  most  natural. 
Doth  make  thee  mad^  hterally,  turns  thee  round  to  mania^ 


426  ACTS   26,  24-26. 

which  may  cither  mean,  ihcliues  thee  to  insauity,  or  more  em- 
pliatically,  overturns  thee^  i.  e.  subverts  thy  reason,  to  (or  so  as 
to  produce)  insanffj/. 

25.  But  lie  said,  I  nm  not  mad,  most  noble  Festus, 
but  speak  forth  the  words  of  truth  and  soberness. 

lam  9wt  mad^  the  first  person  of  the  same  verb,  mood, 
and  tense  em]>loyed  in  tlie  precedinij  verse,  thouc^h  rendered 
by  a  dillerent  one  in  Eniclish,  thus  destroying  tlie  antithesis 
which  gives  force  and  beauty  to  the  answer.  I  am  not  mad 
may  correspond  in  substance  to  the  i)hrase,  thou  art  beside  thy- 
self;  but  how  much  more  exactly  to  the  literal  translation, 

*Thou  art  mad I  am  not  mad.'     Most  nohle^  excellent, 

or  lionourable,  an  official  title,  not  a  personal  description  (see 
above,  on  24,  3.  7.)  As  the  use  of  it  was  optional,  Paul's  appli- 
cation of  the  term  to  Festus  must  be  understood  as  a  respect- 
ful recognition  of  his  oflice,  if  not  of  his  character,  which  would 
not  have  been  uttered  if  the  speech  that  called  it  forth  had 
been  an  msolent  or  scornful  one.  As  it  is,  the  Apostle  turns 
to  Festus,  whose  j^roximity  he  seemed  to  have  forgotten, 
saying,  '  I  am  not  surprised  that  your  Excellency  thinks  me 
mad,  but  you  are  much  mistaken,'  But  xcords  of  truth  and 
soberness^  or  sanity,  the  opposite  of  madness,  w^hich  is  the  pre- 
cise sense  of  the  Greek  word  here  employed.  I  speak  out, 
utter  forth,  as  Avith  authority,  the  Greek  verb  used  above  in 
2,  7,  and  there  explained. 


26.  For  the  king  knoweth  of  these  things,  before 
whom  also  I  speak  freely ;  for  I  am  persuaded  that 
none  of  these  things  are  hidden  from  him;  for  this 
thing  was  not  done  in  a  comer. 

The  tact  and  courtesy  have  always  been  admired,  with 
[which  the  Apostle  here  reminds  the  governor,  that  this  Apol- 
'ogy  was  not  addressed  to  him,  but  to  Agrippa.  Festus  had 
already  sat  in  judgment  on  him,  and  by  trying  to  conciliate 
the  Jews  at  Paul's  expense  had  forced  him  to  appeal  to  Xero, 
thereby  involving  both  the  prisoner  and  himself  in  great  em- 
barrassment, from  which  he  was  now  trying  to  escape'  by  let- 
ting king  Agrippa  hear  the  case  again,  while  Festus  himself 
sat  by  as  a  spectator.     He  had  no  right,  therefore,  to  distui'b 


ACTS   26,  26.  27.  427 

or  interrupt  a  proceeding  wliicli  he  had  himself  requested,  and 
in  which  he  was  incompetent  to  take  an  active  part,  as  he  had 
more  than  once  acknowledged  (see  above,  on  25,  20.  26.)  To 
this  Paul  dehcately  here  refers,  as  if  he  had  said,  '  It  is  not 
surprising  that  you  cannot  understand  me,  as  I  am  not  speak- 
ing now  to  you  but  to  the  king.'  For  the  king  knoics  (or  is 
Avell  informed,  see  above,  on  19,  15.  25.  20,  18.  22,  19.  24,  10) 
about  these  things  (the  usages  and  questions  mentioned  in  v. 
3  above),  to  ichoni  (not  before  ichoni^  but  directly  to  lohom)  I 
speak  freely  (or  speak  using  freedom,  see  above,  on  9,  27.  29. 
13,  46.  14,  3.  18,  26.  19,  8.)  The  reference  is  not  so  much  to 
boldness  as  to  plainness  or  freedom  from  reserve,  because  he 
knew  that  what  he  said  would  be  intelligible  to  his  hearer,  not 
only  from  his  general  acquaintance  with  the  matters  in  de- 
bate, but  from  his  previous  knowledge  of  the  facts  in  this  par- 
ticular case.  For  any  of  these  {things)  to  be  concealed  from 
(or  escape)  him^  I  do  not  believe  (literally,  am  not  persuaded)  ; 
for  not  in  a  corner  (i.  e.  in  obscurity  or  secret)  has  this  {thing) 
been  done^  i.  e.  this  whole  affair  or  series  of  events,  in  which 
Paul  had  been  actively  or  passively  concerned.  In  thus  ac- 
knowledging the  king's  acquaintance  with  the  subject  and  ca- 
pacity to  understand  his  statements,  Paul's  design  is  not  to 
flatter  or  exalt  him,  but  to  humble  Festus,  without  giving  him 
offence,  by  reminding  him  that  what  appeared  to  him  mere 
visionary  raving  might  be  perfectly  coherent  and  intelligible 
to  another,  who  was  quaUfied  by  early  education  and  experi- 
ence to  comprehend  the  subject  of  discussion. 

27.  King  Agrippa,  believest  thou  the  prophets? 
I  know  that  thou  believest. 

All  that  precedes  might  have  been  said,  had  Agrippa  been 
a  heathen,  but  familiar  with  the  Jews'  religion,  which  would 
certainly  have  given  him  a  great  advantage  over  any  one  as 
ignorant  as  Festus  was  of  these  thmgs,  however  intelligent  in 
other  matters.  But  besides  this  mere  difference  of  knowledge, 
there  was  one  of  more  importance  in  the  fact,  that  Agrippa 
was  a  Jew  by  education  and  profession,  and  as  we  here  learn 
by  sincere  conviction  that  the  Scriptures  were  inspired  of 
God.  This  interesting  circumstance  Paul  here  turns  to  his 
own  advantage,  not  by  boldly  stating  it,  but  by  a  natural 
rhetorical  expedient,  carrying  it  home  with  tenfold  force  to  all 
who  heard  him.     Believest  thou,   (oh)  king  Agrippa,  in  the 


428  ACTS   26,  27.  28. 

2)rophcts  ?  i.  e.  dost  tliou  trust  them  .and  rely  upon  tliem  as 
the  spokesmen  and  messengers  of  God  liimself?  Witli  another 
stroke  of  skill  and  jjower  worthy  of  Demosthenes,  instead  of 
Avaiting  for  an  answer  to  his  question,  lie  rei)lies  to  it  himself, 
I  knoio  that  thou  hellevest  (i.  e.  in  the  inspiration  of  the  ancient 
prophets.)  I  know  cannot  mean  I  think  or  I  conjecture,  any 
more  in  this  place  than  in  20,  25.  29.  Even  if  the  absolute  ex- 
pression did  admit  of  this  attenuated  meaning  elsewhere,  it  is 
here  forbidden  by  the  solemnity  of  the  occasion,  and  especially 
of  this  appeal  to  the  convictions  of  Agrippa,  which  would  be 
ffr<?atly  weakened  if  the  last  words  only  meant,  '  I  think  you 
do.' 

28.  Then  Agrippa  said  unto  Paul,  Almost  thou 
persuadest  me  to  be  a  Christian. 

Without  explicitly  assenting  to  what  Paul  had  said, 
Agrippa  really  responds  to  it  by  stating  the  impression  which 
he  had  received  from  Paul's  discourse,  the  argumentative 
effect  of  which  depended  wholly  on  the  divine  authority  of 
those  very  writers,  in  whom  he  had  just  been  represented  as  be- 
lieving. This  remarkable  expression  of  Agrippa  has  been  va^ 
riously  represented  as  a  trivial  jest,  a  bitter  sarcasm,  a  grave 
irony,  a  burst  of  anger,  and  an  expression  of  sincere  convic- 
tion. Corresponding  to  these  different  conceptions  of  the 
temper  in  which  the  words  were  uttered  are  the  senses  put 
upon  the  words  themselves,  or  rather  on  the  first  two  Avords 
in  Greek  (cV  oAtyo)),  which  might  be  literally  rendered,  in  a 
few^  but  that  this  word  is  exclusively  employed  with  plural 
nouns,  whereas  the  Greek  word  is  a  singular  in  form  and 
meaning,  and  may  therefore  be  translated,  in  a  little.  (See 
above,  on  12,  18.  14,  28.  15,  2.  19,  23.  24.)  Almost,  the  com- 
mon English  version,  although  very  ancient,  is  immediately 
derived  from  the  Geneva  Bible,  being  found  in  none  of  older 
date.  It  suj)poses  the  Greek  phrase  to  mean  within  a  little, 
wanting  a  little,  or  the  like,  in  which  sense  several  kindred 
phrases  are  employed,  but  not  the  very  one  here  used.  An- 
other objection  to  it  is,  that  it  requires  the  corresponding 
phrase  in  Paul's  reply  to  mean  altogether,  which  it  never  does 
elsewhere.  Adhering  to  the  strict  sense,  m  a  little,  some  sup- 
ply time,  in  a  little  while,  or  soon ;  but  this  requires  the  pres- 
ent tense  (tJiou  lyersuadest)  to  be  taken  as  a  future,  and  the 
corresponding  phrase  (in  v.  29)  to  mean,  in  a  long  time.     Still 


ACTS  26,  28.  29.  429 

more  unnatural  is  the  explanation  of  some  recent  writers,  with 
little  trouble,  easily,  which  not  only  takes  the  words  in  an  un- 
usual sense,  but  assumes  an  irony,  of  which  there  is  no  other 
intunation.  By  far  the  simplest  and  most  satisfactory  inter- 
pretation, although  not  even  mentioned  by  some  modern 
writers,  is  the  one  found  in  the  oldest  English  versions,  in  a 
little,  i.  e.  in  a  small  degree,  (T}Tidale  and  Cranmer,  some- 
ichat.)  The  idea  then  is,  '  thou  persuadest  me  a  little  (or  in 
some  degree)  to  become  a  Christian,'  i.  e.  I  begin  to  feel  the 
force  of  your  persuasive  arguments,  and  if  I  hear  you  longer, 
do  not  know  what  the  efiect  may  be.  This  is  neither  sport- 
ively nor  bitterly  ironical,  but  rather  complimentary  and 
courtly,  no  doubt  expressing  a  sincere  admiration  of  Paul's 
eloquence  and  logic,  and  a  strong  persuasion  of  his  innocence, 
but  not  a  genuine  conviction  of  the  truth  of  Christianity,  as 
may  be  gathered  from  the  later  history  of  this  man,  as  re- 
corded by  Josephus,  and  from  his  use  of  the  term  Christian^ 
which  had  not  yet  been  adopted  by  the  church  itself,  but  was 
still  a  heathenish  if  not  a  disrespectful  designation.  (See  above, 
on  11,  26.) 

29.  And  Paul  said,  I  would  to  God,  that  not  only 
thou,  but  also  all  that  hear  me  this  day,  were  both  al- 
most, and  altogether  such  as  I  am,  except  these  bonds. 

The  Apostle's  answer  to  this  courteous  but  evasive  com- 
phment,  no  doubt  intended  to  ward  off  all  appeals  to  the 
king's  conscience,  has  been  always  praised  as  a  model  of  Chris- 
tian dignity  and  kindness,  and  a  rhetorically  admirable  perora- 
tion. Iicould  to  God  J  or  more  exactly,  I  could  pray  to  God^ 
i.  e.  if  it  were  proper  and  would  not  offend,  I  could  now  burst 
forth  into  an  audible  petition,  which  with  graceful  art  he  does 
indirectly,  even  Avhile  he  seems  to  be  deferring  it.  Another 
line  trait  in  this  closing  sentence  is  the  ease  with  which  he 
passes  from  Agrippa,  hitherto  the  only  auditor  whose  presence 
he  had  recognized,  except  when  Festus  for  a  moment  inter- 
rupted him,  to  all  those  present,  not  by  a  direct  address,  which 
could  not  have  been  made  becoming  at  the  very  end  of  his 
discourse,  but  by  including  all  in  his  benevolent  petition. 
Were  (or  rather,  might  become)  both  in  little  and  in  much 
(or  in  a  small  and  great  degree)  such  as  even  I  am^  save  these 
bonds  (which  he  again  perhaps  held  up  to  view.)  The  exqui- 
site mixture  of  severity  and  tenderness  in  this  allusion  to  his 


430  ACTS  2G,  29-;n. 

own  unjust  confinement,  and  the  accompanying  Avish  for  their 
exemption  botli  IVom  tills  and  from  afar  worse  hondafjje,  forms 
a  noble  i)eroration  of  this  threat  discourse,  and  an  appropriate 
winding  up  of  tlie  wliole  series  of  Apologies,  "which  occupies 
the  history  of  Paul's  last  visit  to  the  Holy  Land. 

30.  And  when  lie  had  tluis  spoken,  the  king  rose 
lip,  and  the  governor,  and  Bemice,  and  they  that  sat 
with  tlicm  — 

W/ie7i  lie  had  thus  spoken  (or  he  having  spoken  these 
things)  is  omitted  in  the  oldest  copies  and  excluded  by  the 
latest  critics.  Some  suppose  their  rismg  to  be  here  described 
as  an  abrupt  one,  prompted  by  the  king's  unwillingness  to 
hear  more  ;  but  the  regular  and  beautiful  conclusion,  to  which 
Paul's  address  was  brought  in  the  preceding  verse,  seems 
rather  to  imply  that  he  had  said  what  he  intended,  and  that 
the  purpose  of  the  audience  was  accompUshed.  The  persons 
who  composed  the  assembly  are  enumerated  in  the  order  of 
their  personal  rank,  and  not  of  their  official  authority ;  first 
the  King,  as  such,  and  on  account  of  his  relation  to  the  Jews, 
although  T\4thout  political  power  in  Judea ;  then  the  Gover- 
nor, whose  relative  position  was  the  converse  of  Agrippa's ; 
then  Bernice,  as  a  person  of  royal  lineage,  and  the  sister  of 
the  highest  dignitary  present ;  after  which  the  military  officers 
and  citizens  (see  above,  on  25,  23)  are  grouped  together  as 
assessors,  or  those  sitting  with  the  chiefs  just  severally  men- 
tioned. These  are  little  things,  of  no  importance  in  them- 
selves, but  tending  to  confirm  the  supposition  that  the  writer 
was  a  witness  of  his  master's  last  Apology  in  Palestine.  (See 
above,  on  24,  23.) 

31.  And  when  they  were  gone  aside,  they  talked 
between  themselves,  saying,  This  man  doeth  nothing 
worthy  of  death  or  of  bonds. 

Some  explain  the  first  words,  a7id  icithdraicing^  or  as  they 
withdrew  from  the  "place  of  hearing"  (see  above,  on  24,  23), 
they  conversed  among  themselves  as  follows.  But  the  con- 
stant meaning  of  the  Greek  verb  is  to  go  aside  for  safety,  pri- 
vacy, or  consultation  (see  above,  on  23,  19,  and  compare  Matt. 
2, 12.    Mark  3,  7.   John  6,  15.)     This  is  especially  appropriate 


ACTS   26,  31.  32.  431 

in  this  place,  where  the  whole  proceeding  had  a  definite  de- 
sign (see  above,  on  25,  26),  which  would  not  have  been  ac- 
complished without  something  more  than  a  colloquial  expres- 
sion of  opinion.  The  only  question  is,  to  whom  this  verse 
refers  as  thus  Avithdrawing  and  consulting.  Not  to  all  those 
mentioned  in  v.  30,  who  would  then  be  represented  as  with- 
drawing from  themselves.  The  most  probable  solution  is 
afforded  by  the  next  verse,  where  the  two  leading  personages 
are  expressly  named,  and  may  therefore  be  regarded  as  the 
subjects  of  the  verb  in  this  verse.  The  sense  will  then  be,  that 
Agrippa  and  Festus,  A\dthdrawing  from  the  company,  perhaps 
going  aside  but  in  the  same  apartment,  there  exchanged  views 
in  relation  to  the  hearing  which  had  just  been  held,  and  coin- 
cided in  the  judgment  previously  formed  by  Festus  (see  above, 
on  25,  25),  that  the  prisoner  was  guilty  of  no  crime  deservmg 
either  the  highest  or  the  loAvest  form  of  punishment,  imprison- 
ment or  death.  Thus  again  the  innocence  of  Paul  had  been 
triumphantly  established,  not  only  to  the  further  satisfaction 
of  the  governor,  by  whom  he  had  been  virtually  cleared  be- 
fore, but  also  in  the  judgment  of  the  best  informed  and  most 
disinterested  arbiter  before  whom  he  had  yet  appeared. 

32.  Then  said  Agrippa  unto  Festus,  This  man 
might  have  been  set  at  Hberty,  if  he  had  not  appealed 
unto  Cesar. 

If  this  meant  only  that  the  charges  against  Paul  were 
groundless,  it  would  be  a  needless  and  unmeaning  repetition 
by  Agrippa  of  what  he  and  Festus  had  agreed  upon  already 
in  the  verse  preceding.  But  Paul's  was  not  the  only  case  on 
which  Agrippa  was  to  sit  in  judgment.  The  very  man  who 
had  requested  his  assistance  as  an  arbiter  in  Paul's  case,  had 
by  that  act  made  him  judge  of  his  own  conduct.  We  have 
seen  already  (on  25,  9  above),  that  Festus  by  neglecting  to 
discharge  Paul  when  his  innocence  was  proved,  had  foiced 
him  to  appeal,  and  at  the  same  time  placed  himself  in  the  em- 
barrassing position  of  a  magistrate  sending  home  a  prisoner, 
who  might  have  been  disposed  of  on  the  spot,  but  for  his  own 
neglect  of  duty.  During  this  last  hearing  by  Agrippa,  Festus 
seems  to  have  indulged  a  hope  that  something  would  occur  to 
relieve  him  from  his  false  position  ;  but  of  tliis  hope  lie  was  ^ 
now  deprived  by  the  expression  of  Agri])pa's  ju;^nicnt  here  "^ 
recorded.     This  man  could  have  hee/i  discharged  (or  set  at 


.1.T2  ACTS  26,  32. 

libert's),  the  U'chnical  expression  for  judicial  liberation,  used 
above  m  3,  13.  4,  21.  23.  .5,  40.  IG,  35.  36.  17,  9.  He  does  not 
say  that  he  could  now  be  set  tree,  but  that  he  might  have  been 
so  at  some  former  period,  both  verbs  bein«^  in  the  past  tense. 
This  can  refer  only  to  the  time  of  Paul's  apj)earance  before 
Festus  (see  above,  on  25,  6.  25),  and  is  therel'ore  a  civil  way 
of  saying  that  he  ought  to  have  been  set  free  then.  If  he  had 
not  appealed  unto  Cesar  is  not  added  to  exonerate  Festus,  but 
in  reality  to  make  him  answerable  for  the  whole  result,  as 
having  tbrced  Paul  to  a])peal  by  his  denial  or  delay  of  justice. 
It  is  worthy  of  remark  that  this  appeal,  though  apparently  pre- 
cipitate on  Paul's  part,  and  embarrassing  to  him  as  well  as  to 
the  I'rocurator,  was  the  providential  means  by  which  he  was 
removed  from  Palestine  and  brought  to  Rome,  an  end  which 
might  never  have  been  reached,  if  he  had  not,  as  many  of  his 
friends  no  doubt  lamented  now,  appealed  to  Cesar. 


CHAPTER    XXYH. 

This  chapter  is  entirely  occupied  with  Paul's  last  recorded 
voyage,  from  his  leaving  Cesarea  to  his  shipwreck  on  the 
island  of  Malta.  It  is  chiefly  remarkable  for  the  fulness  and 
exactness  of  its  nautical  details,  which  the  latest  and  most  crit- 
ical investigations  have  only  served  to  render  more  surprising 
in  themselves,  and  more  conclusive  as  internal  proofs  of  authen- 
ticity and  genuineness.  This  view  of  the  chapter  has  been 
recently  presented  in  a  masterly  monograph,*  the  valuable 
substance  and  results  of  Avhich,  omitting  technical  minutiae, 
are  embodied  in  the  following  exposition.  The  original  nar- 
rative begins  with  the  delivery  of  Paul  and  other  prieoners 
into  the  custody  of  a  Roman  ofticer,  their  embarkation  in  a 
ship  of  Asia  Minor  and  short  stay  at  Sidon,  with  their  subse- 
quent slow  i>rogress  till  they  reach  Myra  in  Lycia  (1-5).  Here 
they  are  transferred  to  an  Alexandrian  vessel  bound  to  Italy, 

*  The  Voyage  and  Shipwreck  of  St.  Paul:  -with  Dissertations  on  the  Life 
and  WritinfTo  of  St.  Luke,  and  the  Ships  and  Navigation  of  the  Ancients.  By 
James  Smith,  Esq.,  of  Jordunhill,  F.  R.  S.  etc.  Second  edition,  with  additional 
proofs  and  illustrations.     London,  1856. 


ACTS   27,  1.  433 

but  are  forced  hy  contrary  winds  to  the  east  and  south  of 
Crete,  where  tliey  iind  a  harbour,  but,  in  opposition  to  Paul's 
warnings,  leave  it  for  another  more  commodious  on  the  same 
coast  (6-12).  While  prosperously  nearing  it,  as  they  suppose, 
a  violent  and  sudden  change  of  wind  drives  them  to  the  south- 
west and  involves  them  in  the  greatest  danger  (13-19).  "When 
the  storm  has  continued  many  days,  Paul  assures  "them,  on 
divine  authority,  of  their  ultimate  escape,  but  predicts  an  in- 
tervening shipwreck  (20-26).  In  the  fourteenth  night  they 
make  land,  and  are  now  exposed  to  danger  of  another  kind, 
which  tempts  the  crew  to  leave  the  others  to  their  fate ;  but 
their  proposed  desertion  is  prevented,  at  Paul's  instance,  by 
the  soldiers  (27-32).  He  then  induces  the  ^vhole  company 
(the  number  of  which  is  precisely  stated),  both  by  exhortation 
and  example,  to  partake  of  food  before  the  ship  is  lightened 
for  the  last  time  (33-38).  As  soon  as  daylight  renders  the 
land  visible,  they  run  the  ship  aground,  but  are  still  in  a  posi- 
tion of  great  peril,  from  which  Paul  is  the  occasion  of  their  all 
escaping  (39-44). 

1 .  And  wlien  it  was  determined  that  we  should 
sail  into  Italy,  they  delivered  Paul  and  certain  other 
prisoners  unto  (one)  named  Julius,  a  centurion  of 
Augustus'  band. 

When  (literally,  as)  it  icas  determined  that  ice  shoidd  sail., 
or  rather  [about)  our  sailing^  i.  e.  as  to  the  precise  time  and 
mode  of  their  departure,  the  general  determination  having 
been  previously  formed  and  recorded  (see  above,  on  25,  12. 
21.  25,  and  compare  26,  32.)  We,  including  the  historian,  the 
first  occurrence  of  this  form  of  speech  since  the  appearance  of 
Paul  and  his  companions  before  the  presbytery  at  Jerusalem 
(see  above,  on  21,  18.)  Paul's  arrest  no  doubt  separated  these 
companions  from  him,  at  least  until  Felix  ordered  that  his 
friends  should  have  access  to  him  (see  above,  on  24,  23.)  Sail., 
literally,  sail  away.,  i.  e.  from  Palestine,  one  of  several  com- 
pound forms  of  the  same  verb,  belonging  to  the  nautical  dia- 
lect of  Greece,  and  used  by  Luke  in  thislbook  with  great  free- 
dom and  precision.  (See  above,  on  13,  4.  14,26.  15,39.  18, 
18.  20,  6.  21,  3,  and  below  on  vs.  2.  4.  6.  7.  24.)  The  one  here 
employed  suggests,  more  distinctly  than  the  simple  verb,  the 
ide:i  of  separation  and  departure  from  the  Holy  Land,  where 

VOL.  11. — 19 


434  ACTS   27,   1. 

liis  mission  was  now  en<l(Ml.  The  ])lacc  of  dopartnrc,  though 
supjH)se(l  by  some  to  have  been  Ptolemais  (see  al)Ove,  on  21, 

7.  15),  is  commonly,  and  no  doubt  justly,  understood  to  have 
been  Cesarea,  as  being  both  the  seat  of  government  and  the 
most  frequented  seaport  on  tlie  coast,  as  well  as  the  scene  of 
the  last  previous  transactions,  without  the  slightest  intimation 
of  their  setting  out  from  any  other  point.  Into  Italy ^  i.  e.  as 
their  final  destination  (compare  hito  ^uria^  18,18.  20,3.  21, 
3),  but  not  directly,  as  appears  from  the  next  verse.  They 
delicercd  lias  been  variously  explained,  as  a  generic  plural 
meaning  Festus  only  (see  above,  on  17,18.  19,38);  or  as  a 
proper  plural  including  his  assessors  and  perhaps  Agrip]>a  (see 
above,  on  25,  12.  23,  2G) ;  or,  more  probably  than  either,  as  a 
l)lural  indefmite  (like  that  in  Luke  12,  20.  John  15,  G)  which, 
though  comparatively  rare  in  Greek,  is  one  of  our  most  famil- 
iar English  idioms,  the  plural  being  used  instead  of  the  indefi- 
nite pronouns  in  French  [on]  and  German  [man.)  For  the 
most  part  it  may  be  resolved  into  the  passive,  as  in  this  case, 
Paul  was  dellDered^  etc.  Certain  other  prisoners,  who  may 
have  been  accumulating  for  some  time  at  Cesarea.  To  a  cen- 
turion, strictly  the  commander  of  a  hundred  men,  but  used 
perhaps  with  some  degree  of  latitude  (see  above,  on  10,  1.  21, 
32.)  Of  a  hand  (called)  the  August  {ov  Auyustan),  the  femi- 
nine form  of  the  word  used  above  in  25,  21.  (For  the  mean- 
ing of  the  word  translated  hand,  see  above,  on  10,  1.  21,  31.) 
As  the  epithet  August  appears  too  strong  for  a  subdivision  of 
the  army,  it  is  commonly  ex])lained  to  mean  Augustan,  i.  e. 
belonging  or  related  to  the  Emperor  in  some  peculiar  sense 
or  manner.  That  this  honorary  title  was  bestowed  on  certain 
Roman  legions,  is  a  certain  fact  of  history ;  but  not  that  any 
such  were  stationed  in  the  East.  Hence  some  suppose  the 
word  to  mean  Samaritan,  from  Sehaste,  the  name  given  to 
the  ancient  Samaria  when  rebuilt  by  Herod  (see  above,  on 

8,  5) ;  but  although  Josephus  does  speak  of  Samaritan  battal- 
ions in  the  Roman  service,  he  uses  a  different  derivative,  as 
Luke  would  no  doubt  have  done  also,  to  express  the  same 
idea.  Some  maintain  that  the  Augustan  rank  (equivalent  to 
that  of  imperial  guard)  was  given  not  only  to  legions,  but  to 
cohorts  and  even  to  still  smaller  corps;  others,  that  the  title 
here  describes  the  Procurator's  body-guard,  as  that  of  the 
Emperor's  official  representative.  All  these  explanations  pre- 
suppose that  Julius  was  detached,  for  this  important  service, 
from  the  army  in  Palestine  ;  whereas  it  is  at  least  as  probable 


ACTS   27,  1.  2.  435 

that  he  came  from  Italy,  perhaps  with  a  special  commission, 
and  was  now  returning  tliither,  which  removes  the  necessity 
of  explaining  the  epithet  Augustan^  whether  Julius  be  identi- 
fied with  any  other  person  named  in  history  or  not. 

2.  And  entering  into  a  sliip  of  Adramyttium,  AA^e 
launched,  meaning  to  sail  by  the  coasts  of  Asia;  (one) 
Aristarchus,  a  Macedonian  of  Thessalonica,  being  with 
us. 

There  seems  to  have  been  no  direct  communication,  just 
at  this  time,  between  Palestine  and  Italy,  or  at  least  no  vessel 
of  the  requisite  capacity  about  to  sail  immediately  in  that  di- 
rection. Besides  the  other  jyi^isoners,  who  may  have  been  nu- 
merous, as  we  read  in  contemporary  history  of  many  being 
sent  from  Judea  to  Rome  together,  the  centurion  commanded 
a  military  escort,  as  we  learn  from  the  mention  of  the  soldiers 
in  vs.  31.  42  below,  and  this  detachment  may  have  been  a  large 
one  (see  above,  on  23,  23.)  Entering^  embarking,  see  above, 
on  21,  2.  6,  and  compare  20,  18.  25,  1.  Adramyttium^  a  sea- 
port of  Mysia,  on  the  western  coast  of  Asia  Minor,  opposite  to 
Lesbos  (altogether  different  in  form  from  Adrumetum  on  the 
coast  of  Africa.)  This  vessel,  having  sold  its  cargo,  was  now 
upon  its  homeward  voyage,  and  Julius  availed  himself  of  its 
accommodations  to  reach  Asia,  where  he  knew  that  he  should 
meet  with  vessels  on  their  Avay  to  Italy ;  just  as  Americans 
who  visit  India  often  go  by  way  of  England,  the  circuitous 
route  being  more  than  made  good  by  the  greater  certainty, 
frequency,  and  ease  of  the  communication.  Even  this  ship, 
however,  was  not  going  directly  to  its  final  destination,  but 
about  to  sail  (or  navigate)  the  places  along  Asia^  i.  e.  proba- 
bly to  carry  on  a  coasting  trade  along  the  western  and  south- 
western shore  of  the  peninsula  which  we  call  Asia  Minor  (see 
above,  on  21,  27.  24,  18.)  Meaning^  in  Greek  a  verb  denot- 
ing mere  futurity  (see  above,  on  26,  2.  22.  23),  and  according 
to  the  common  text  (yaeAXovre?)  agreeing  with  the  subject  of 
the  verb  {ime  laimched  or  sailed)^  but  in  the  oldest  coi)ies  with 
the  ship  itself  {fxiXXovn)^  as  exi)lained  above.  It  is  possible, 
however,  that  this  clause  has  reference  not  to  trade  but  to  the 
necessary  route  from  Cesarea  to  Adramyttium,  which  was 
also  the  course  usually  taken  from  Palestine  and  Syria  to  Italy. 
They  were  really,  therefore,  on  their  way  until  they  reached 


430  ACTS   27,  2.  :i. 

tlic  soutli-wcst  corner  of  tlic  jfeniiisula,  altliou^h  oblicjed  to  seek 
anotlier  vessel  to  complete  their  voyage.  LauncJitd^  set  sail, 
departed,  went  out  to  sea,  another  nautical  expression,  of 
M'hich  Me  have  already  met  with  several  examples  (see  above, 
on  13,  13.  10,  11.  18,  21.  20,  3.  13.  21,  12.)  One  Arlstarchus 
seems  to  imply  that  he  had  not  been  previously  mentioned  ; 
but  see  above,  on  19,  29.  20,  4.  He  is  here  described  by  his 
country  [a  3Iaccdonian)  and  his  city  (a  TJiessalonian^  see 
above,  on  17,1.11.13.)  How  long  he  was  separated  from 
Paul,  and  Avhen  he  rejoined  him,  can  only  be  conjectured. 
Tlie  }>raise  of  constancy  bestowed  by  some  uj)on  tliis  man, 
though  doubtless  just,  has  no  foundation  in  the  text  here 
(being  icith  us)  but  only  in  the  Vulgate  version  {j)ersever- 
ante  7wbiscum.)  In  two  of  Paul's  epistles,  commonly  sup- 
posed to  have  been  written  during  his  captivity  at  Rome, 
Aristarchus  is  mentioned,  once  as  his  fellow-labourer  (Philem. 
24),  and  once  as  his  fellow-prisoner  (Col.  4,  10),  which  may 
have  reference  to  his  voluntary  share  in  Paul's  confinement 
during  and  after  the  voyage  here  described. 

3.  And  the  next  (day)  we  touched  at  Sidon.  And 
Jidius  courteously  entreated  Paul,  and  gave  (him)  lib- 
erty to  go  unto  his  friends  to  refresh  himself. 

Their  first  day's  course,  instead  of  being  north-west  towards 
the  coast  of  Asia  (Proper),  was  considerably  east  of  north,  along 
the  coast  of  Palestine  and  Phenicia,  so  as  to  reach  Sidon  (see 
above,  on  12,  20)  on  the  next  day  (hterally,  tJte  othei\  as  in 
20,  15)  after  leaving  Cesarea.  This  movement  may  have  been 
fur  i)uri)oses  of  trade,  or  simply  occasioned  by  the  westerly 
wind,  wliich  is  almost  as  constant  as  a  trade  wind,  in  that 
part  of  the  Mediterranean,  during  the  summer  and  autumn. 
Such  a  wind  would  be  a  fair  one  between  Cesarea  and  Sidon, 
and  a  day  Mould  thus  be  gained  in  their  course  toMards  the 
coast  of  Asia  Elinor,  even  if  there  M^ere  no  business  to  be  there 
transacted,  either  by  the  ship  or  the  centurion.  In  fjivour  of 
the  latter  supposition,  hoM'ever,  is  the  fact,  that  the  vessel  re- 
mained long  enough  at  Sidon  to  admit  of  Paul's  visiting  his 
friends  there.  Courteously^  benevolently,  philanthropically 
(a  M'ord  of  kindred  origin  m  ith  that  here  used.)  louehed, 
came  to,  or  landed,  is  in  Greek  a  passive,  literally  meaning,  we 
were  hrougJit  doum^  i.  e.  from  the  high  sea  to  the  shore  (see 
above,  on  21,  3,  and  compare  the  converse  or  correlative  ex- 


ACTS    27,  3.  43V 

pression  in  the  first  clause  of  the  next  verse.  Entreated^  in 
its  old  sense  of  treated  (now  superseded  by  that  oi  prayed^ 
besought)  or  used^  which  is  the  literal  meaning  of  the  Greek 
verb.  This  clause  {benevolently  using  Paul)  though  relat- 
ing strictly  to  the  instance  here  recorded,  may  be  also  taken 
as  a  general  description  of  the  Roman  officer's  deportment 
towards  his  prisoner  throughout  the  voyage.  It  is  not  to 
be  regarded  as  implying  any  fiiith  in  Paul's  religious  doc- 
trines, which  would  no  doubt  have  been  more  distinctly  men- 
tioned, nor  even  as  arising  wholly  from  a  personal  regard  for 
him.  Whatever  part  of  the  result  may  have  been  owing  to 
the  free-will  or  discretion  of  the  officer,  there  can  be  no  doubt 
that  he  acted  in  obedience  to  specific  orders,  similar  to  those 
which  Felix  issued  after  Paul's  defence  before  him  (see  above, 
on  24,  23),  and  prompted  in  both  cases,  not  by  mere  humanity 
or  good-will  to  the  individual  prisoner,  but  also  by  respect  for 
his  rights  and  privileges  as  a  Roman  citizen.  (See  above,  on 
16,  38.  22,  29.)  Gave  /mn  liberty^  literally,  permitted  (see 
above,  on  21,  39.  40.  36,  1.)  Going  to  the  frieiids  (whom  he 
had  there),  either  old  acquaintances,  or  simply  Christians,  who 
as  such  were  necessarily  his  friends,  at  ^idon  no  less  than  at 
Tyre  (see  above,  on  21,  2-4),  the  other  great  city  of  Phenicia, 
into  which  country  the  Gospel  had  been  early  introduced  (see 
above,  on  11,  19.)  These  two  cities  are  always  named  in  the 
New  Testament  together,  except  here  and  in  Luke  4,  26, 
where  Sidon  stands  alone.  It  was  much  more  ancient  than 
Tyre,  which  is  mentioned  neither  in  the  Pentateuch  nor  by 
Homer,  whereas  Sidon  is  named  not  only  by  Moses  but  by 
Jacob,  as  a  well-known  boundary  or  landmark  even  in  the 
patriarchal  age.  (See  Gen.  10,  19.  49,  13.)  In  the  book  of 
Joshua  (19,  28)  it  is  called  Great  Zidon  {Zidon  Babbah)  and 
apparently  assigned  to  Judah,  but  remained  unconquered 
(Judg.  1,  31.  10,  10, 12),  and  was  afterwards  eclipsed  by  Tyre 
(2  Sam.  5,  11.  1  Kings  5,  6.  Isai.  23,  8.  Ezek.  26,  15.  27,  8.  28, 
21),  subdued  by  the  Assyrians,  destroyed  by  the  Persians  but 
rebuilt,  reconquered  by  Alexander  the  Great,  alternately  pos- 
sessed by  his  successors,  the  Greek  kings  of  Syria  and  Egypt, 
until  finally  wrested  from  them  by  the  Romans.  It  is  still  a 
town  of  more  than  five  thousand  inhabitants,  under  the  slightly- 
altered  name  of  Saida^  and  for  some  years  past  the  seat  of  an 
American  mission.  The  ancient  geographers  describe  its  har- 
bour (or  rather  harbours,  for  it  seems  to  have  been  double)  as 
the  finest  on  the  mainland,  from  the  shelter  aftbrded  by  a  nat- 


438  ACTS    27,   'i.  4. 

iiral  hronkwaler  or  ridnrc  of  rocks  ;  but  it  was  filled  up  during 
the  middle  ai^es.  7c>  nfrcsh  /iimsc/f\  literally,  fo  ()}>t<iui  (ex- 
j)erien('e,  meet  with,  as  in  24,  2.  2(3,  22)  curc^  attention,  which 
may  either  denote  hospitality  in  general,  or  more  specifically 
nursing,  care  re(piired  by  delicate  or  ill  health,  to  whidi  a 
Greek  medical  writer  apjtlies  almost  the  same  exj)ression  (cm- 
fj.eX^La  au>fxaTo<i.)  As  to  Paul's  bodily  infirmities,  see  above,  on 
10,  10.  20,  G. 

4.  And  when  we  had  launched  from  tlience,  we 
sailed  under  Cyprus,  because  the  winds  were  contraiy. 

A?id  tJience  (from  Sidon)  looslnr/  (setting  sail,  departing), 
in  form  as  well  as  sense  the  converse  of  the  verb  translated 
touched  in  the  preceding  verse.  Launched  is  applicable  strictly 
only  to  boats  or  vessels  which  were  drawn  u?  on  the  land  (as 
in  Luke  8,  22.)  Undersailed  (or  sailed  n?ider)  Ci/jyrus  (see 
above,  on  11,  19.  13,4.  15,39.  21,3),  another  nautical  ex- 
pression, falsely  understood  by  some  as  meaning  south  of  Cy- 
2yrus^  and  by  others  close  beneath  its  shore ;  whereas  the  best 
authorities  explain  it  to  mean  voider  the  lee  of  Cyprus^  i.  e. 
between  the  island  and  the  wind  (or  the  jioint  towards 
which  the  wind  was  blowing.)  They  did  not  therefore  leave 
it  on  their  right  hand,  which  would  have  been  the  direct  course 
to  the  coast  of  ''Asia"  with  a  favourable  wind  (compare 
Paul's  last  voyage  in  the  opposite  direction  as  described  above, 
on  21,  3),  but  upon  their  left  hand,  i.  e.  to  the  west,  sailing 
along  the  eastern  coast  and  northward,  as  the  only  course  per- 
mitted by  the  wind,  and  also  for  a  reason  brought  to  light  by 
modern  nautical  investigation,  that  from  Syria  to  the  Archi- 
pelago, along  the  coast  of  Asia  Minor,  there  is  a  constant  cur- 
rent to  the  westward,  so  strong  at  certain  times  and  places  as 
to  break  into  the  cabin  windows,  even  in  calm  weather.  By 
getting  into  this  strong  current  they  would  be  able  to  make 
some  way  westward,  even  in  the  face  of  an  unfavourable  wind. 
This  fact,  derived,  from  the  ihmiliar  practice  of  those  seas  and 
attested  by  professional  experience,  not  only  stamps  Luke's  brief 
account  as  nautically  accurate,  but  shows  the  ship  to  have  been 
managed  just  as  it  would  have  been  at  this  day  by  the  most 
experienced  and  skilful  mariners.  It  also  confirms  the  previ- 
ous statement,  that  they  sailed  not  to  the  south  but  to  the  east 
of  Cyprus,  which  is  further  shown  by  the  repeated  mention 
of  the  reason,  for  (or  on  account  of)  the  icinds  being  contrary^ 


ACTS    27,  4.  5.  439 

i.  c.  from  the  west.  Had  they  left  tlie  island  on  the  right 
hand,  this  wind  must  have  been  directly  in  their  face  or  nearly 
so,  whereas  by  sailing  to  the  north  they  were  enabled  to  avail 
themselves  of  it  as  a  side  wind,  and  at  the  same  time  to  secure 
the  advantage  of  the  current  on  the  coast  of  Asia  Minor.  That 
they  sailed  close  to  the  shore,  though  not  expressed,  may  be 
imphed,  or  is  at  least  most  probable. 

5.   And  when  we  had  sailed  over  the  sea  of  Cihcia 
and  Pamphylia,  we  came  to  Myra  (a  city)  of  Lycia. 

That  their  course  was  northward,  and  to  the  east  of  Cy- 
prus, now  becomes  still  more  apparent  from  their  behig  next 
found  in  the  sea  of  (or  alonr/)  Cllicla  and  Pamphylia^  i.  e. 
that  part  of  the  Mediterranean  which  washes  the  two  south- 
easternmost  provinces  of  Asia  Minor  in  the  modern  sense  of 
that  term,  although  not  included  in  the  ancient  Asia,  the  neg- 
lect of  which  distinction  by  some  writers  on  this  passage  has 
involved  it  in  complete  confusion.  These  are  just  the  waters 
into  which  they  would  be  brought  by  sailing  towards  the  north 
along  the  eastern  coast  of  Cyprus,  and  which  Luke  accord- 
ingly describes  them  as  now^  sailing  through  (not  over)^  an- 
other compound  of  the  verb  to  5a//,  belonging  to  the  technical 
vocabulary  of  ancient  navigation  (see  above,  on  v.  1.)  By  the 
aid  of  the  current  which  has  been  already  mentioned,  and  the 
indentations  of  the  coast  of  these  two  provinces,  theg  came 
cloion  (we  are  not  told  how  soon),  an  active  verb  equivalent 
in  meaning  to  the  passive  one  in  v.  3,  both  denoting  ariival  at 
a  port  or  harbour.  Lycia^  a  south-western  province  of  Asia 
Minor,  also  included  in  the  strict  and  ancient  sense  oi  Asia. 
It  was  only  now,  therefore,  that  the  ship  began  to  reach  its 
destination,  and  to  navigate  the  places  along  {the  coast  of) 
Asia  (see  above,  on  v.  2.)  The  first  of  these  was  Myra.^  now 
in  ruins,  but  at  that  time  an  important  city  with  its  port  Au- 
driace,  at  the  mouth  of  a  small  river  with  the  same  name 
(now  Andriaki.)  The  size  of  the  city  in  its  palmy  days  is  su])- 
posed  to  be  indicated  by  that  of  its  theatre,  which  may  still 
be  traced  and  is  of  vast  extent.  (See  above,  on  19,  29.)  Ly- 
cia often  changed  its  political  relations,  having  been  depend- 
ent upon  Rhodes  in  the  period  of  the  Roman  Republic  ;  then  a 
free  state  under  the  first  Emperors ;  then  deprived  by  Claudius 
of  this  honour  on  account  of  its  perpetual  couimotions,  and 
united  with  Pamphylia  as  one  province,  ruled  by  a  Proconsul, 


4  40  A  C  T  S  '-'7,  .').  0. 

as  ai»pcars  iVom  inscriptions  still  extant;  and  at  last  si'i>arately 
orfjanize'd  with  Myra  I'or  its  capital.  But  those  political  vicis- 
situdes do  not  atloct  its  treograpliical  position  as  a  part  of 
Asia  Proper.  Myra  was  still  a  i)lace  of  note  and  resort  during 
a  great  i)art  of  the  middle  ages. 

G.   And  there  the  centurion  found  a  ship  of  Alex- 
andria saiUng  into  Italy ;   and  he  put  us  therein. 

The  centurion's  expectation  of  finding  an  immediate  op- 
portunity to  Italy  was  fulfilled  as  soon  as  he  arrived  upon  the 
coast  of  Asia.  And  fhcre  (at  Myra)  Jinding  an  Alexandrian 
ship  sailing  (then  or  periodically,  see  above,  on  21,  2)  i}ito 
Itahj.  That  a  vessel  bound  from  Alexandria  to  Italy  should 
be  found  at  Myra  on  the  coast  of  Asia  Minor,  may  seem  at 
first  sight  purely  accidental,  as  the  direct  route  between  those 
two  countries  Avas  much  further  to  the  south,  between  the 
island  of  Crete  and  the  coast  of  Africa.  Yet  Julius  seems  to 
liave  counted  upon  it  as  a  matter  of  frequent  if  not  usual  oc- 
currence. The  solution  of  this  difliculty  is  aiforded  by  the 
fact  that  the  same  wind,  which  forced  the  ship  from  Cesarea  to 
sail  northward  on  the  eastern  side  of  Cy]>rus,  might  force  the 
ship  from  Alexandria  to  the  coast  of  Asia  Elinor,  with  the  same 
advantage,  on  arriving  there,  of  a  powerful  current  setting 
westward  and  a  local  land  wind  in  the  same  direction.  Ju- 
lius was  justified,  moreover,  in  expecting  to  find  a  ship  from 
Alexandria,  not  only  by  the  general  trade  of  which  that  city 
was  the  centre,  but  by  the  special  and  extensive  trade  in 
Avheat,  with  which  at  tliis  time  Rome  was  supplied  chiefly 
from  that  quarter.  The  vessels  built  for  this  trade  were  of 
great  size,  fully  equal,  it  is  said,  to  the  largest  class  of  modern 
merchantmen,  and  therefore  able  to  accommodate  a  much 
larger  company  than  that  which  now  embarked  at  Myra,  and 
afterwards  at  Malta  (see  below,  on  28,  11.)  About  this  same 
time,  as  we  learn  from  Josephus,  he  was  shipwrecked  in  a  ves- 
sel of  this  class  with  six  hundred  others.  A  few  years  later, 
Titus,  after  conquering  Jerusalem,  returned  to  Home  in  one 
of  these  store-shi})s.  In  the  second  century,  one  was  driven 
by  stress  of  weather  into  Athens,  where  it  was  visited  as  a 
great  curiosity,  and  is  described  in  one  of  Lucian's  dialogues. 
From  all  this  it  is  plain  that  what  Luke  here  records,  tar  from 
being  incredible  or  even  strange,  is  in  strict  accordance  with 
contemporary  usage  and  familiar  facts  of  history.     Put  us 


ACTS  27,  6.  7.  441 

therein.,  embarked  us,  made  us  go  aboard  (compare  the  verb 
in  V.  2.)  That  such  changes  and  transfers  were  by  no  means 
rare  upon  that  coast  we  have  ah-eady  had  a  proof  in  Paul's 
adopting  the  same  measure,  on  his  eastward  voyage,'  at  Pa- 
tara,  another  port  of  Lycia  (see  above,  on  21,  1.  2.) 

7.  And  wlien  we  had  sailed  slowly  many  days,-  and 
scarce  were  come  over  against  Cnidus,  the  wind  not 
suffering  us,  we  sailed  under  Crete,  over  against  Sal- 
mone  — 

On  leaving  Myi'a  and  attempting  to  go  further  westward, 
they  were  met  by  the  still  prevaiUng  wind  from  that  direction, 
^dthout  the  counteracting  influence  before  exerted  by  the 
local  wind  and  current  of  the  southern  shore.  Hence  their 
progress  was  not  only  slow  but  difficult.  In  many  (literally, 
sufficient)  days  slow-sailing.,  a  Greek  word  not  found  in  the 
classics,  but  obviously  belonging  to  the  nautical  dialect,  only  a 
small  part  of  which  would  find  its  way  into  contemporary  lit- 
erature, as  in  modern  cases  of  the  same  kind.  Scarce^  or  scarcely., 
should  rather  have  been  rendered  hardly.,  as  in  the  next  verse, 
and  taken  in  its  proper  sense,  icith  difficulty.,  namely,  that  of 
"  workmg  to  ^vindward,"  or  advancing  in  the  face  of  adverse 
winds.  Over  against  (opposite  or  parallel  to)  Cnidus.,  a 
peninsula  projecting  between  Cos  and  Rhodes  (see  above,  on 
21,  1)  into  the  ^gean  Sea  (or  Archipelago)  of  which  it  may 
be  said  to  mark  the  entrance.  The  distance  between  Myra 
and  Cnidus  (about  130  geographical  miles)  being  only  one 
day's  sail  vdt\\  a  fair  wind,  the  delay  must  have  arisen  from  its 
being  still  adverse,  as  intimated  in  the  next  clause.  This  ren- 
ders needless  and  gratuitous  the  supposition  that  they  were 
becalmed,  which  also  agrees  less  with  the  expression  hardly., 
as  explained  above.  Not  suffering^  another  word  unknown 
to  classical  Greek  usage,  and  possibly  belonging  to  the  dialect 
of  sailors.  It  is  in  form  a  compound  of  the  verb  to  let  (or 
suffer,  see  above,  on  5,38.  14,16.  16,7.  19,30.  23,32)  and 
the  preposition  to  or  unto.,  expressive  either  of  addition  or 
approach,  advancement.  Some  understand  it  here  accordingly 
to  mean,  7iot  admitting  (or  2^ermitting)  us  to  (enter  Cnidus), 
as  a  reason  why  they  did  not  land  there  as  at  Myra.  Others, 
including  the  best  nautical  authorities,  exjilain  it  to  mean,  not 
allowing  tcs  to  proceed  (or  go  further)  in  the  same  direction., 

VOL.  II. — 19* 


442  ACTS   27,  7.  8. 

i.  c.  west  by  south,  from  the  point  of  tlie  peninsula  to  Itnly. 
Tlie  wind  forhiddin^j:  this,  aecordinfj  to  tlic  sjinic  autliorities, 
must  have  been  what  is  popularly  ealled  north-west,  the  very 
wind  which  even  now,  as  we  have  seen,  ])revails  in  those  seas 
towards  the  end  of  summer.  Repeated  instances  are  quoted 
from  the  iiistory  of  modern  naviLT.'Uion,  in  which  the  same 
cause  has  produced  the  same  eft'ect,  to  wit,  that  of  driving  the 
vessel  to  the  east  and  south  of  Crete,  aloni^  the  nortliern  coast 
of  which  her  direct  course  would  have  lain  in  this  case.  Un- 
dersdikd  (or  sailed  imder)  Crete  has  ])recisely  the  same  sense 
as  in  V.  4,  M'here  it  is  aj^plied  to  Cyprus.  The  only  dilTerence 
in  the  cases  is,  that  in  the  one  they  would  otherwise  have 
sailed  along  the  south  and  in  the  other  on  the  north  side  of 
the  island,  but  in  both  they  actually  sailed  on  the  east  side,  so 
as  to  be  under  its  lee,  or  protected  by  it  from  the  wind.  Over 
agamst  /Salmo?ie,  is  no  doubt  the  true  translation  of  the  Greek 
phrase  which  corresponds  in  form  and  sense  with  over  against 
Cnidus  in  the  first  clause.  Towards  (or  in  the  direction  of) 
Sabno7ie^  the  construction  preferred  by  some,  would  be  equal- 
ly grammatical  and  equally  agreeable  to  usage,  but  a  needless 
variation  from  the  sense  which  must  be  put  upon  the  same 
phrase  in  the  clause  preceding,  and  yielding  scarcely  so  appro- 
priate a  meaning,  as  they  rather  passed  in  sight  of  than 
sailed  towards  Salmone.  This  is  still,  slightly  modified,  the 
name  of  the  extreme  point  of  the  island  eastward. 

8.  And,  hardly  passing  it,  came  unto  a  place  which 
is  called  the  Fair  Havens,  nigh  whereunto  was  the 
city  (of)  Lasea. 

Having  hardly  (or  with  difliculty,  as  in  v.  7)  passed  or 
rounded  this  point,  they  were  soon  uj)on  the  southern  coast 
of  Crete,  and  therefore  in  the  same  relative  position  as  before 
they  left  the  coast  of  Asia,  i.  e.  with  a  high  indented  shore 
upon  their  right,  and  perhaps  with  something  of  the  same  ad- 
vantage fi-oni  a  land-wind  and  a  westward  current,  which 
would  account  for  their  a])parently  soon  reaching  a  compara- 
tively safe  port  called  Fair  Havens,  a  name  not  unknown  to 
modern  and  American  geography.  That  they  chose  to  get 
upon  the  southern  coast  because  the  northern  had  no  har- 
bours, is  a  common  error  founded  on  a  statement  of  Eustathi- 
us,  refuted  by  the  now  familiar  fact  that  there  are  at  least  two 
excellent  ones  (Souda  and  Spina  Longa)  upon  that  side  of  the 


ACTS   27,  8.  9.  443 

island.  It  is  clear  from  the  narrative  of  Luke  that  they  were 
cliiven  to  the  east  and  south  of  Crete  against  theii-  will  and  by 
the  north-west  wind,  which  would  also  allow  them  to  proceed 
as  far  as  Cape  Matala,  where  the  coast  begins  to  trend  towards 
the  north-west,  thus  exposing  them  without  obstruction  or 
defence  to  the  wind  from  that  direction.  The  harbour  which 
they  reached  must,  therefore,  have  been  situated  to  the  east 
of  Cape  Matala,  and  there  accordingly  it  was  discovered  by 
Pococke  in  the  seventeenth  century,  two  leagues  east  of  that 
point,  and  has  since  been  repeatedly  identitied,  both  by  the 
Greek  name  which  it  still  retains  almost  unaltered,  and  by  its 
position  furnishing  a  shelter  from  the  very  wind  to  which 
Paul's  vessel  was  now  exposed,  but  not  from  all  the  winds  by 
Avhich  it  might  be  threatened  during  a  whole  winter  (see  be- 
low, on  V.  12.)  This  place  is  described  simply  as  a  harbour . 
(or  harbours)  but  not  far  from  the  city  of  Lasea  (or  Lasaia)^ 
which  Avas  long  supposed  to  have  entirely  disappeared,  both 
from  books  and  from  the  surface  of  the  earth,  but  the  remains 
of  which,  with  the  old  name  still  preserved  in  the  local  tradi- 
tion, vrere  identitied  by  two  Scotch  travellers  (Brown  and 
Tennent)  in  the  year  1856. 

9.  Now  when  much  time  was  spent,  and  when 
saiUng  was  now  dangerous,  because  the  fast  was  now 
akeady  past,  Paul  admonished  (them)  — 

JS'oio  (Se,  and,  or  but),  much  time  (literally,  time  enough^ 
as  in  v.  7.  8,  11.  18,  18)  having  passed  (elapsed,  or  happened, 
as  in  25,  13),  and  the  sailing  (or  navigation^  rendered  course 
in  21,  7  above,  and  voyage  in  v.  10,  below)  beiiig  already  un- 
safe (a  correlative  expression  to  the  one  translated  safe  in 
Phil.  3,  1,  sure  in  Heb.  6,  19,  and  certain  in  25,  26  above)  he- 
cause  (or  on  account  of  the  same  construction  as  in  v.  4)  the 
fast  being  already  past  (or  gone  hy)^  i.  e.  the  annual  fast  of 
the  Mosaic  calendar,  the  great  day  of  atonement,  being  the 
tenth  day  oi  the  seventh  month,  corresponding  partly  to  Sep- 
tember and  October.  (See  Lev.  16,  29-34.  23,20-32.)  It  is 
here  used  simply  to  deline  the  season  of  the  year,  like  Pente- 
cost in  20,  16,  or  like  Michaelmas  in  English,  which  occurs 
about  the  same  time.  There  is  of  course  no  relerence  to  any 
physical  connection  of  the  close  ol' navigation  with  the  Jewish 
last  as  a  religious  service,  or,  as  some  have  strangely  thought. 


444  ACTS   27,   9.  10. 

willi  iIr'  nbstinoiK-t>  of  the  crew  iVoin  food  during  tlic  previous 
toils  and  jKMils  of  tlie  voyage  (see  below,  on  vs.  21.  -Vh) 
Otliers,  though  regarding  it  eorrectly  as  a  simple  designation 
of  the  season^  would  derive  it  from  some  fast  connected  witli 
the  Greek  mythology  and  heathen  worship,  on  the  ground  tliat 
the  ship's  comi)any  were  not  Jews ;  as  if  that  would  prevent 
Luke  from  using  Jewisli  marks  of  time,  with  which  liis  read- 
ers were  familiar,  any  more  than  an  English  writer  wcjuld  ab- 
stain from  saying  ^Michaelmas  to  designate  the  season,  although 
writing  about  Turks  or  Chinamen.  The  Roman  i)eriod  of  the 
7nare  dausum  (or  susj^ended  navigation)  began  later,  reacliing 
from  about  the  middle  of  November  to  the  corresponding 
part  of  March.  It  is  probable,  however,  that  the  two  preced- 
ing months  were  reckoned  unsafe  or  precarious,  although 
navigation  was  not  absolutely  interrupted.  Paul  admojiished 
(or  exhorted)^  a  Greek  verb  used  only  in  this  chapter  (see  be- 
low, on  V.  22),  but  originally  meaning  to  commend,  and  then 
to  recommend,  advise,  especially  in  public,  as  a  sj^eaker  in  the 
Greek  asscmbUes.  It  is  probable,  therefore,  that  this  exhorta- 
tion was  addressed  to  the  Avhole  company,  not  merely  to  the 
chiefs  and  officers  (compare  tJie  more  2)cirt  in  v.  12  below.) 

10.  And  said  unto  tliem,  Sirs,  I  perceive  that  this 
voyage  Avill  be  "svith  hurt  and  much  damage,  not  only 
of  the  lading  and  ship,  but  also  of  our  lives. 

Saying  to  them^  i.  e.  either  to  the  whole  ship's  company,  in- 
cluding sailors,  soldiers,  and  the  officers  of  both  sorts,  or,  as 
some  infer  from  the  next  verse,  only  to  the  latter  (see  above, 
on  V.  9.)  Sirs^  an  excellent  translation  of  the  Greek  word 
literally  meaning  men^  which  in  English  would  be  rather  dis- 
respectful than  the  contrary.  (See  above,  on  1,  11.  16.  2,  14. 
22.29.37.  3,12.  5,35.  7,  2.*'2G.  13,7.10.20.  14,15.  15,7.13. 
17,  22.  19,  25.  35.  21,  28.  22,  1.  23,  1.  6.)  These  may  either 
be  the  words  he  uttered  once  for  all,  or  the  sum  of  what  he 
said  on  more  than  one  occasion,  during  their  long  stay  at  Fair 
Havens.  1 2^crceirc^  behold,  contemjjlate  (see  above,  on  25, 
24),  denoting  something  more  than  simply  seeing.  Whether 
it  here  means  supernatural  perception,  insjnration,  revelation, 
or  mere  human  forecast  and  conviction,  is  disputed.  In  favouri- 
of  the  latter  may  be  urged  the  very  different  assurance  after- 
wards imparted  on  express  divine  authority  (see  below,  on  v. 


ACTS   27,  10.  11.  445 

23.)  The  first  is  then  to  be  regarded  as  an  error ;  but  tlie 
two  may  be  reconciled  without  this  supposition,  by  explaining 
loss  and  damage  as  concise  expressions  for  tlie  risk  or  danger 
of  them,  as  in  15,  26  above.  Iliirt^  a  Greek  word  properly 
denoting  insolence  and  insult^  as  the  attributes  or  acts  of  hu- 
man agents,  but  applied  by  Pindar  and  some  other  poets  to 
the  fury  of  the  elements  and  its  effects,  which  seems  more 
natural  in  this  connection  than  to  understand  it  of  the  mari- 
ners themselves,  '  with  arrogant  presumption  on  our  own  part 
and  much  loss,  &c.'  Loss  and  damage^  both  which  negative 
and  positive  ideas  are  expressed  by  this  one  Greek  word. 
Lading^  load,  freight,  cargo,  from  the  verb  to  carry^  like  the 
noun  translated  burden^  21,  3,  from  the  verb  to  Jill.  Lives^ 
the  word  so  rendered  in  15,  26,  but  souls  in  15,  24  (compare 
2,  27.  3,  23.  4,  32  with  20,  10.  24),  the  primary  idea  being  that 
of  the  soul  as  living  or  a  vital  principle.  This  voyage  will  (or 
is  about  to)  he  stands  last  in  the  original,  with  some  irregu- 
larity of  syntax,  not  affecting  the  sense  and  occurring  in  the 
best  Greek  w^riters. 


11.  Nevertheless  the  centurion  beheved  the  master 
and  the  owner  of  the  ship,  more  than  those  things 
which  were  spoken  by  Paul. 

The  centurion^  as  commander  of  the  troops  and  guardian 
of  the  prisoners,  appears  to  have  possessed  the  chief  authority, 
either  because  he  had  chartered  or  engaged  the  ship  on  that 
condition  (see  above,  on  v.  6),  or  as  a  necessary  consequence 
of  his  official  rank  and  special  mission  in  the  public  service 
(see  above,  on  v.  1.)  Believed^  literally,  icas  persuaded  (or 
convinced)^  the  same  passive  verb  employed  above  in  5,  36. 
37.40.  17,4.  21,14.  23,21.  26,26,  and  implying  previous 
doubt  and  reasoning,  as  distinguished  from  the  exercise  of 
mere  authority.  The  master^  governor  (a  word  of  kindred 
origin  with  that  here  used),  or  pilot,  who  steered  the  vessel 
with  his  own  hands,  or  at  least,  in  modern  parlance,  sailed  it. 
Owner  of  the  ship^  in  Greek  a  single  word,  ship-owner^  who 
in  ancient  times  most  commonly  accompanied  his  vessel  in 
person,  although  sometimes  represented,  as  at  present,  by  a 
supercargo.  That  Julius  should  defer  to  the  opinion  of  these 
niaiiners,  in  preference  to  that  of  his  own  prisoner,  was  natural 
enough,  and  is  here  recorded,  not  as  a  reproach  or  censure, 


440  ACTS    27,    11.  12. 

but  as  tlie  unintcnlionul  occasion  oi'  the  subscquont  disasters 
(see  below,  on  v.  21.) 

12.  And  because  the  haven  was  not  commodious  to 
winter  in,  the  more  part  advised  to  depart  thence  also, 
if  bv  any  moans  thev  miglit  attain  to  Phcnice,  (and 
there)  to  winter  ;  (wliicli  is)  a  haven  of  Crete,  and  heth 
toward  the  southwest  and  northwest. 

The  Jiarcn  (port  or  harbour)  hehig^  from  tlie  bei^nnnin:^^ 
i.  e.  naturallv,  always  (tor  the  usage  of  the  Greek  verb,  see 
above,  on  3,* 2.  14,  8.  16,  3.  17,  24.^21,  20.  22,  3.)  Incoinmo- 
dious,  unsuitable,  badly  situated,  probably  another  technical 
expression,  as  it  is  not  used  by  classical  Greek  writers.  It  is 
here  to  be  comparatively  understood,  as  meaning  that  the 
harbour  did  not  afford  shelter  from  all  the  winds  to  whicli  the 
ship  would  be  exposed  if  it  should  winter  there  (see  above,  on 
V.  8.)  To  icinter  in  is  not  a  verb  in  Greek  (as  to  icinter  in  the 
next  clause  is),  but  a  cognate  noun  preceded  by  a  preposition, 
for  \cudering  {or  for  a  icinter-statio7i.)  Both  words  are  used 
in  classic  Greek,  and  the  verb  by  Paul  in  his  epistles  (1  C(jr. 
IG,  6.  3,  12.)  The  more  {jmrt  supplied  by  the  translators)  is 
in  Greek  a  plural  adjective,  meaning  the  inore  (men  or  per- 
sons), i.  e.  the  majority  of  those  consulted,  or  of  all  on  board 
the  vessel,  to  whom  the  decision  of  this  question  seems  to 
have  been  left.  Advised^  or  as  some  explain  the  phrase,  gave 
counsel^  might  be  more  exactly  rendered,  laid  a  plan^  or 
adopted  a  resolution.  The  verb  (meaning  literally  placed  or 
put)  is  one  used  elsewhere  in  the  strong  sense  of  determined 
(see  above,  on  1,  7.  5,  4.  19,  21) ;  the  noun  in  that  of  tr«7/,  de- 
sign, or  purpose  (see  above,  on  2,  23.  4,  28.  5,  38.  13,  36.  20, 
27.)  According  to  this  usage,  the  whole  phrase  denotes  not 
mere  advice  but  positive  determination,  whether  that  of  the 
whole  company  or  of  the  officers,  decided  by  majority  of 
voices,  although  not,  most  probably,  by  formal  voting.  To 
depart^  the  word  translated  loosed  in  13,  13,  sailed  in  18,  21, 
and  launched  in  v.  2  above,  where  its  usage  is  explained  more 
fully.  Thence^  i.  e.  from  Fair  Havens,  where  they  still  con- 
tinued. The  reading  and  thence  (or  thence  also)  is  not  found 
in  the  oldest  manuscripts,  and  seems  to  be  preferred  by  certain 
critics  only  on  account  of  its  embarrassing  the  syntax.  If  by 
any  means  (or  if  perchance)^  implying  the  uncertainty  and 


ACTS   27,  12.  447 

hnzarcl  of  the  course  proposed  (compare  Rom.  1,  10.  11,  14. 
Pliil.  8,  n,  the  only  otheF  cases  of  its  use  m  the  New  Testa- 
ment.) llieij  might  he  ahle^  coming  down  to  (or  arriving  at) 
PJienice  (or  more  exactly,  Phcenix^  the  mascuhne  form  of  that 
occurring  in  11,19.  15,3.  21,2.)  Although  Ptolemy  men- 
tions such  a  place,  its  situation  remained  undiscovered  till 
within  a  few  years,  when  it  was  identified  with  Avhat  is  now 
called  Lutro,  and  in  1856  the  ancient  name  was  found,  as  in  so 
many  other  cases,  to  have  been  preserved  by  popular  or  local 
tradition  (see  above,  on  v.  8.)  The  proof  of  the  identity,  how- 
ever, is  afforded  by  the  fact  that  no  other  place  upon  the 
southei-n  coast  of  Crete  affords  a  shelter  even  fiom  the  winds 
to  which  it  opens,  and  which  never  "blow  home,"  but  expend 
their  force  before  they  reach  the  roadstead.  The  only  diffi- 
culty is  that  Lutro  opens  to  the  eastward,  whereas  Phoenix  is 
here  described  as  lying  (literally,  looking^  an  expression  used 
by  Cicero  and  modern  writers  to  express  the  same  idea) 
totcard  the  south-west  and  7ioTth-west^  here  denoted  by  the 
Latin  names  of  Avinds  from  those  points  of  the  compass. 
The  obvious  sense  of  this  translation  is  chat  the  harbour 
could  be  entered  only  from  the  south-west  or  the  north- 
west ;  and  this  is  insisted  on  by  some  as  the  only  meaning 
which  the  Greek  itself  will  bear.  But  as  the  preposition  here 
used  (Kara)  is  among  the  most  variable  in  its  application  (see 
above,  on  vs.  2.  5.  7),  and  sometimes  (with  the  genitive)  de- 
notes a  downward  motion  (as  in  Mark  14,  3.  2  Cor.  8,  2),  it 
may  here  mean  doicn  the  winds  in  question,  i.  e.  in  the  direc- 
tion towards  (not  from)  which  they  blow.  The  harbour  then 
will  be  described  as  opening  to  the  north-east  and  the  south- 
east, which  accords  exactly  with  the  site  of  Lutro,  whether 
the  double  aspect  be  referred  to  an  island  in  or  near  the  mouth 
of  the  harbour,  having  two  entrances  at  its  extremities,  or  un- 
derstood more  generally  as  descriptive  of  a  spacious  entrance 
stretching  far  round  in  different  directions.  This  construction, 
although  certainly  not  the  most  obvious,  is  rendered  less  harsh 
by  the  doubtful  meaning  of  the  preposition,  and  more  positive- 
ly recommended  by  its  reconciling  the  description  with  the 
features  of  the  only  port  upon  the  southern  coast  of  Crete 
Avhere  the  ship  can  be  supposed  to  have  sought  refuge.  That 
Lutro  is  not  now  frequented  or  accessible  to  large  ships,  if  a 
liict,  which  seems  uncertain,  may  be  readily  accounted  for  by 
long  neglect  and  by  the  gradual  encroachment  of  the  sand, 
which  has  destroyed  so  many  fine  ports  in  tli'  .^liditerranean 


448  ACTS   27,   12.  l:^. 

(see  above,  on  v.  8.)  Tli:it  tlie  ancient  ships  sometimes  win- 
tered liere,  is  elear  from  an  inscription,  lound  by  recent  visitors, 
in  honour  of  "tlie  Emperor  Nerva  (liimself  of  Cretan  lineage), 
erected  by  a  pilot  {(jKhcrnatore)  and  the  superintendent  of 
some  ]mblic  work  njjon  tlie  island.  It  a]>pears  Irom  this  verse 
that  the  judgment  of  the  captain  and  the  owner,  whicli  the 
centurion  jtreferred  to  Paul's,  was  not  merely  arbitrary  or  ca- 
pricious, but  Ibunded  on  their  knowledge  of  a  }iarl)our  better 
suited  to  their  ])urpose.  It  appears,  moreover,  that  the  hope 
of  reacliing  Italy  Ijcfore  the  sj)ring  was  now  abandoned,  and 
the  only  question  where  they  might  securely  winter.  Some 
indeed  explain  the  cognate  verb  and  noun  in  this  verse,  from 
one  of  the  senses  of  the  root  (x^cfxwv  or  x^'^H-"-)-)  ^^  mean  shelter 
from  the  stor?7i  or  toyipest  then  npon  them ;  but  no  example 
of  this  usage  has  been  cited,  while  the  other  has  the  sanction 
of  Demosthenes,  Polybius,  and  Diodorus  Siculus. 

13.  And  when  the  south  Avind  blew  softly,  su])pos- 
iiig  that  they  hqd  obtained  (their)  purpose,  loosing 
(thence),  they  sailed  close  by  Crete. 

The  plan  of  removing  to  Phenice  (or  Phoenix)  was  not 
only  reasonable  in  itself,  because  founded  upon  maritime  ex- 
perience, but  apparently  most  feasible  and  on  the  eve  of  being 
carried  into  execution.  A  south  wind  bloicinr/  gently^  liter- 
ally, iimlerhreathing^  a  beautiful  Greek  compound  which,  ac- 
cording to  the  usage  of  the  particle  (under)  in  composition, 
denotes  a  small  degree  or  a  subdued  force  (as  video  in  Latin 
means  to  laugh  and  suhrideo  to  smile.)  A  south  ici?id,  the 
Greek  word  used  by  Aristotle  as  the  opposite  of  Boreas 
(compare  Luke  13,  20.  Rev.  21,  13),  but  applied  by  Hesiod  to 
the  south-west,  and  by  Herodotus  to  both.  A  gentle  south 
wind  would,  according  to  the  nautical  authorities,  be  alto- 
gether favourable  to  their  course  from  Fair  Havens  to  Cape 
Matala,  lying  four  or  five  miles  distant ;  and  as  Phenice  was 
only  thirty-ibur  miles  further  to  the  west-north-west,  it  is  not 
surprising  that  they  looked  upon  their  purposQ  as  already  ac- 
complished. tSupjwsinr/  (thinking  or  believing,  as  in  12,  9. 
2G,  9)  to  have  gained  (or  more  emphatically,  mastered^  seized 
upon,  obtained  possession  of,  as  in  2,  24.  3,  11.  24,  6)  the  pur- 
pose (see  above,  on  11,  23),  i.  e.  the  purpose  of  removing  to 
Phenice  (as  stated  in  the  verse  preceding.)     Loosing^  not  the 


ACTS    27,    13.  14.  440 

word  so  rendered  in  16, 11  (see  above,  on  vs.  2.  4. 12),  but  one 
which  primarily  means  taking  up  or  raisin g  (as  in  4,  24.  20, 
9),  and  in  nautical  language  may  be  applied  either  to  a  boat 
(as  in  v.  17),  a  sail,  or  an  anchor,  with  both  which  it  is  coupled 
by  the  ancient  writers.  As  absolutely  or  elhptically  used  here 
it  maybe  translated  either  setting  {sail)  or  iceighing  {anchor)^ 
without  effect  on  the  essential  meaning,  which  is  that  of  leav- 
ing or  departing  from  a  port,  to  go  to  sea  or  to  proceed  upon 
a  voyage.  (See  above,  on  vs.  2.  4.)  Sailed  close  hy  Crete  is 
the  exact  sense,  but  not  the  form,  of  a  peculiar  nautical  Gre^k 
phrase,  consisting  of  an  adverb  meaning  nearer^  i.  e.  nearer 
than  usual  or  nearer  than  before,  when  coming  to  Fair  Ha- 
vens, as  related  in  v.  8,  and  of  the  same  verb  that  is  there  used, 
strictly  meaning  they  laid  themselves  (or  laid  their  course) 
by  (or  along)  a  certain  place.  (Compare  the  corresponding 
Latin  i^hrase,  legere  oixim.)  This  close  adherence  to  the  land 
between  Fair  Havens  and  Cape  Matala,  was  at  once  their 
shortest  and  their  safest  course  with  such  a  wind. 

14.  But  not  long  after  there  arose  against  it  a  tem- 
pestuous wind  called  Euroclydon. 

JVot  long  after^  literally,  after  not  much^  i.  e.  probably  as 
soon  as  they  passed  Cape  Matala,  beyond  which  the  coast  of 
Crete  turns  abruptly  to  the  north  and  afterwards  to  the  west, 
so  that  their  direct  course  lay  no  longer  close  along  the  shore, 
but  across  a  bight  or  bay  of  some  extent.  Arose^  literally 
threw  or  cast  {itself)^  of  which  reflexive  sense  examples  may 
be  found  in  Homer,  who  describes  a  river  as  throwing  (i.  e. 
throwing  itself)  into  the  sea,  or  as  we  should  say  in  English, 
emptpng  (i.  e.  emptying  itself  and  its  contents.)  Against  it 
has  by  some  been  understood  to  mean  against  the  purj^ose 
mentioned  in  the  first  clause  of  v.  13,  and  defeated  by  the 
change  of  wind  here  spoken  of.  Others  refer  it  to  the  ship, 
although  the  pronoun  is  a  feminine  in  form,  and  the  noun  in 
vs.  2.  0.  10  is  neuter;  to  remove  which  grammatical  objection, 
Luke  is  supposed  to  have  had  in  his  mind  another  noun  of  the 
feminhie  gender,  which  he  actually  employs  below  in  v.  41,  or 
still  less  j)robably,  some  part  o*f  the  vessel  (as  the  prow,  the 
stern,  etc.)  A  third  interpretation  refers  the  pronoun  to  the 
island ;  either  in  the  sense  against  it,  which  is  inconsistent 
with  the  facts,  as  they  were  driven  from  the  island,  not  up(»n 
it;  or  in  that  o^  down  from  it,  as  the  preposition  (Kara)  some- 


450  ACTS    27,    14.  15. 

titncs  moans  (see  above,  on  v.  12,  and  compare  Matt.  8,  32. 
Marko,  IM.  Luke  8,  3:^.)  This  last  eonstruction  is  the  one 
ado}>tecl  by  the  hitest  pliiloloLTical  and  naiilieal  interju-eters,  as 
being  in  aecordanee  bolli  witli  the  usage  of  tlie  language  and 
the  eireumstanees  oTthe  case.  Tempestuous,  in  Greek  typhonlCy 
i.  e.  like  a  typhoon,  a  word  still  used  to  denote  the  hurricanes 
or  whirlwinds  of  the  eastern  seas.  In  Greek  it  seems  to  have 
a  mythological  origin,  such  tempests  being  suj)erstitiously 
ascril>ed  to  Tyj)hon,  Typhos,  orTyphcrus,  a  giant  buried  under 
Etna.  T/te  {one)  called.,  suggesting  the  idea  of  a  local  name, 
such  as  Pliny  says  are  particularly  frequent  with  respect  to 
winds.  KurocbjdoR.,  accordingly,  is  not  found  elsewhere,  and  is 
lierc  variously  written  in  the  manuscripts  and  ancient  versions, 
though  the  weight  of  critical  authority  is  strong  in  f.ivour  of  the 
common  text,  which  seems  to  be  compounded  of  Euros,  the 
south  (or  south-east)  wind,  and  a  noun  denoting  waves  or  bil- 
lows, a  combination  somewhat  incongruous  and  less  descrip- 
tive of  a  wind  than  of  a  sea.  Another  reading  is  Euruclydon., 
which  seems  to  mean  wid€-icavy  (from  the  same  noun  with 
the  adjective  ivpv<i,  broad).,  or  wide-washing,  wide  dashing 
(from  a  cognate  verb.)  As  none  of  these  poetical  compounds 
seem  a})propriate  to  a  wind,  some  of  the  best  authorities,  both 
nautical  and  philological,  prefer  still  another  reading,  found  in 
two  of  the  oldest  copies  and  the  Vulgate  (Euroaquilo),  and  de- 
noting the  north-east  wind,  which  is  just  the  one  that  would 
produce  the  etfects  afterwards  described.  Some  prefer  the 
supposition  that  the  wind  did  not  blow  from  any  fixed  point, 
but  from  various  quarters  at  the  same  time  or  in  quick  suc- 
cession. Such  winds,  however,  are  but  momentary,  whereas 
this  one  drove  the  vessel  long  and  far  in  one  direction.  The 
sense  of  north-east  icind  is  put  by  some  even  on  the  common 
text  (cr/)OKAt'Su)i'),  which  they  regard  as  a  corruption,  very  easy 
among  sailors,  of  the  original  name  (cipaKi'Atui'.)  It  is  more 
than  a  fortuitous  coincidence,  that  modern  navigators  speak 
of  sudden  changes  from  a  gentle  south  to  a  tempestuous  north 
wmd  as  not  only  frequent,  but  almost  invariable  in  that  part 
of  the  Mediterranean. 

15.  And  wlien  tlic  ship  was  caught,  and  could  not 
bear  up  into  the  wind,  we  let  (her)  di'ive. 

And  tJie  ship  having  been  (or  bei7ig)  caught,  the  same  verb 
that  is  used  above  in  6,  12.  19,  29,  and  strictly  meaning  seized 


ACTS   27,  15-17.  451 

together^  or  carried  along  by  some  impetuous  movement, 
swept  away  in  its  resistless  course.  And  not  being  able  to 
face  the  icind^  or  look  it  in  the  eye,  an  expressive  compound 
very  common  in  Polybius,  who  applies  it  to  the  facing  of  an 
enemy  in  war  or  battle.  The  transfer  of  this  figure  to  a  ship 
is  much  more  natural  and  striking  than  the  reference,  assumed 
by  most  interpreters,  to  a  practice  still  prevailing  in  the  coast- 
ing craft  of  the  Mediterranean,  that  of  painting  an  eye  on  each 
side  of  the  bows.  We  let  her  drive^  literally,  giving  vp  (the 
ship  or  ourselves)  ice  icere  home  (or  carried  along)  without  re- 
sistance (see  above,  on  2,  2),  i.  e.  in  nautical  phraseology,  they 
were  forced  to  scud  before  the  wind,  and  therefore  towards 
the  south-west. 

16.  And  running  under  a  certain  island  which  is 
called  Clauda,  we  had  mu.ch  work  to  come  by  the  boat  — 

Running  under^  a  technical  expression  similar  to  sailing 
under  in  v.  7,  but  distinguished  from  it  by  the  nautical  inter- 
preters, both  denoting  that  they  sailed  to  leeward  of  the  near- 
est land,  but  in  that  case  v>ith  a  side  wind,  and  in  this  before 
the  wind  ;  a  nice  distinction,  resting  on  professional  authority, 
and  showing  Luke's  j^recision  in  the  use  and  application  of 
sea  phrases.  A  certain  island  or  islet^  the  Greek  noun  being 
a  diminutive  in  form.  Clauda  or  Claude^  written  in  thf^  Vul- 
gate Cauda^  and  in  several  other  forms  by  ancient  writers, 
now  called  Gozzo^  a  small  island  off  the  southern  coast  of 
Crete  and  south-west  of  Cape  Matala.  Had  much  icork  (liter- 
ally, toere  hardly  able)  to  come  by  (i.  e.  to  obtain,  or  more  ex- 
actly, to  become  possessed  or  masters  of)  the  boat.  Some  of 
the  older  writers,  disregarding  the  article,  strangely  under- 
stood this  to  mean  that  they  had  difficulty  in  procuring  a  boat 
from  the  people  of  the  island ;  whereas  the  sense  is,  tliat  the 
raging  of  the  storm  made  it  hard  to  secure  the  boat  belonging 
to  the  ship  and  probably  towed  after  it.  This  circumstance  is 
mentioned  as  a  proof  of  the  elemental  strife  in  which  the  ves- 
sel was  involved. 

17.  Which  when  they  had  taken  up,  they  used 
helps,  undergirding  the  ship  ;  and,  fearmg  lest  they 
shotdd  fall  into  the  quicksands,  strake  sail,  and  so  were 
driven. 


452  ACTS  27,   IV. 

Which  (referring  to  the  hoat  already  mentioned)  havmg 
taken  vp  (see  above,  on  v.  13),  i.  e.  on  deck  from  the  surface 
of  tlic  sea  where  it  was  iloating.  JIclps^  not  the  assistance  of 
the  passengers,  as  some  of  tlie  ohl  writers  tliouglit,  Imt  eitlier 
such  extraordinary  metliods  as  are  mentioned  in  the  next 
clause,  or  j)erhai>s  the  appliances  and  means  j)rovided  for  that 
purpose.  UmhrffirduKj^  not  iastening  the  boat  under  the 
ship,  as  one  interpreter  absurdly  thinks,  a  j)rocess  equally  use- 
less and  im})ossible,  but  strengthening  the  hull  by  compression, 
either  by  means  of  wooden  stays  within  the  vessel,  or  more 
probably  by  cables  passed  repeatedly  around  the  outside  and 
made  fast  on  deck.  This  operation  is  still  known  to  modern 
seamen  by  the  technical  name  oi  frappinrj^  and  although  not 
often  practised  now,  has  been  resorted  to  in  several  well- 
known  instances  of  recent  date,  among  the  rest  especially  by 
Captain  Back  on  his  return  from  his  arctic  voyage  in  1837. 
In  ancient  navigation  it  was  so  habitually  practised  that  the 
imdergirding  apparatus  formed  a  part  of  every  complete  ship's 
provision,  as  appears  from  the  inventory  of  the  Athenian  navy 
discovered  a  few  years  ago.  The  learned  editor  of  this  work, 
and  some  writers  on  the  passage  now  before  us,  have  supposed 
that  the  cables  passed  from  end  to  end  (or  stem  to  stern) 
around  the  sides;  but  this  would  not  be  undergirding,  or 
effect  the  purpose  ;  and  it  has  now  been  shown  conclusively 
that  both  the  ancient  and  the  modern  practice  was  to  pass 
the  cables  vertically  round  the  hull  so  as  to  tighten  it  by  out- 
ward pressure.  Fearing^  in  Greek  a  passive  form  like  being 
afraid  (see  above  on  22,  29.)  Fall^  or  more  exactly,  fall 
out^  an  expression  also  used  in  classic  Greek  to  signify  the 
driving  of  a  vessel  from  its  course  or  from  the  high  sea  upon 
shoals  and  rocks.  Quicksands  is  in  Greek  a  i)roper  name, 
tfte  ^Syrtis^  one  of  two  sandy  gulfs  particularly  dreaded  by 
the  ancient  seamen  on  the  northern  coast  of  Africa,  the  Syrtis 
Minor  near  Cathale,  and  the  Syrtis  Major  near  Cyrene,  which 
last  is  the  one  here  meant,  as  being  that  to  Avhich  a  north-east 
wind  would  naturally  drive  them  from  the  coast  of  Clauda. 
Strake  sail  is  regarded  by  the  latest  nautical  interpreters  as 
not  only  incorrect  but  contradictory,  denoting  not  a  wise  pre- 
caution against  danger  but  a  reckless  rushing  into  it.  The 
first  word  properly  means  loosing,  slackening,  then  lowering 
(as  in  9,  25  above.)  The  other  is  a  very  comprehensive  term, 
which  has  no  exact  equivalent  in  English,  corresponding  more 
or  less  exactly  to  our  vessel^  utensil^  etc.     As  a  nautical  term 


ACTS   27,  17-19.  453 

it  is  translated  gear  or  tackle^  and  supposed  in  this  place  to  de- 
note, not  the  mast  which  was  immovable  in  large  ships  then  as 
now,  but  the  yard  with  all  that  was  attached  to  it,  or  more 
specifically  what  is  called  the  "  head-gear  "  or  "  top-hamper," 
i.  e.  the  t02>sails  and  other  tackle  used  only  m  fair  weather. 

18.  And  we  being  exceedingly  tossed  with  a  tem- 
pest, the  next  (day)  they  Hghtened  the  ship  — 

TFe  being)  exceedingly  (or  vehemently)  tempest-tossed^  a 
single  word  in  Greek,  used  in  the  same  sense  by  Thucydides 
and  Plato.  The  next  {day)^  see  above,  on  21,  1.  25,  17,  where 
the  same  form  occurs  and  is  explained.  This  phrase  is  not 
to  be  connected,  as  in  some  editions  both  of  the  Greek  and 
English  text,  wdth  what  precedes,  as  if  the  tempest  were  par- 
ticularly violent  the  next  day,  but  with  what  follows  as  the 
date  of  the  proceeding  there  recorded.  The  next  day^  not 
after  the  beginning  of  the  tempest,  but  the  next  day  after 
they  used  helps^  <kc.  Lightened  the  ship^  literally,  mcide  an 
out-cast  (or  ejection)  for  that  purpose,  the  translators  having 
put  the  efiect  for  the  cause.  The  original  expression  is  en- 
tirely different  fi;pm  the  one  so  rendered  in  v.  38  below. 
What  was  thrown  out  in  the  first  instance  is  not  stated ; 
but  no  doubt  it  was  the  least  valued  portion  of  the  ship's 
contents. 

19.  And  the  third  (day)  we  cast  out  mth  our  own 
hands  the  tackhng  of  the  ship. 

TJie  third  day^  in  reference  to  the  next  (or  seco7id)  men- 
tioned in  the  verse  preceding.  With  {our)  own  hands  is  in 
Greek  a  single  word  (own-handed,  self-handed),  and  implies 
that  others  besides  the  crew  took  part  in  this  second  operation. 
The  tackling^  a  cognate  form  to  that  in  v.  17,  and  meaning 
generally  apparatus,  equipage,  &c.,  but  in  reference  to  a  vessel, 
understood  by  some  to  mean  its  furniture,  by  others  the  pas- 
sengers' baggage,  but  by  the  nautical  interpreters  some  heavy 
portion  of  the  rigging,  such  as  the  mainyard  with  its  appurte- 
nances, by  throwing  which  overboard  the  ship  would  be  ma- 
terially lightened.  All  these  methods  of  relief  have  been 
repeatedly  exemplified  in  later  voyages,  from  the  narratives 
of  which  some  Avriters  have  collected  parallels,  corresponding 
to  the  narrative  before  us,  almost  verse  for  verse. 


454  ACTS   2V,   L>0 

20.  And  ^vhcn  neither  sun  nor  stars  ni  many  days 
appeared,  and  no  small  tempest  lay  on  (us),  all  hope 
that  Ave  should  be  saved  was  then  taken  away. 

Neither  sun  no?'  sta7'S  oppeari7if/  to  (or  shhiing  on)  tisfor 
many  days.,  literally,  more  days.,  i.  e.  several  (as  in  25,  14.) 
And  no  small  tempest.,  i.  e.  by  a  figure  of  sj)eech  common  in 
this  book,  a  very  great  one  (see  above,  on  12,  18.  14,  28.  15, 
2.  17,  4.  12.  19,  23.  24.)  Lyiny  on  (us),  i.  e.  pressing,  weigh- 
ing, as  in  Luke  5,  1  (comi)are  John  11,38.  21,0),  elsewhere 
metaphorically  used  to  signify  the  pressure  of  necessity,  duty, 
importunity,  etc.  (see  Luke  23,  23.  1  Cor.  0,  16.  Heb.  9.  10.) 
Then^  or  rather  thenceforth.,  after  that,  literally,  (for)  the  rest. 
(Compare  Matt.  20,  15.  14,  41.  1  Cor.  7,  29.  Ileb.  10,  13.)  All 
hope  of  our  being  saved  (from  death  or  shipwreck)  icas  taken 
away.,  or,  as  the  compound  Greek  verb  strictly  means,  taken 
away  all  round,  in  which  sense  it  is  literally  applied  to  the 
removal  of  the  anchors  in  v.  40.  As  their  state  could  not  be 
rendered  hopeless  by  the  darkness  mentioned  in  the  first  clause, 
nor  even  by  the  tempest  mentioned  in  the  second,  which  might 
possibly  have  driven  them  into  some  safe  harbour,  the  nautical 
interpreters  suppose  it  to  be  tacitly  implied,  though  not  ex- 
jiressly  mentioned,  that  the  vessel  was  already  leaking,  and 
their  situation  therefore  looked  upon  as  desperate. 

2 1 .  But  after  long  abstinence,  Paul  stood  forth  in 
the  midst  of  them,  and  said,  Sirs,  ye  should  have  heark- 
ened unto  me,  and  not  have  loosed  from  Crete,  and  to 
have  gained  this  harm  and  loss. 

Much  cdjstinence  (literally,  foodlessness)  existing  (or  con- 
tinuing., see  above,  on  v.  12,  and  on  5,  41),  not  a  religious  fast, 
nor  a  scarcity  of  food,  as  the  vessel  must  have  been  provided 
for  a  much  longer  voyage,  and  indeed  appears  to  have  been 
loaded  with  wheat  (see  below,  on  v.  38),  but  that  neglect  of 
regular  repasts,  which  is  so  frequent  a  concomitant  of  storms 
at  sea,  and  so  familiar  to  the  readers  of  the  history  of  shi|> 
wreck  and  marine  disaster.  Ticen  (not  expressed  in  the  trans- 
lation), i.  e.  after  this  long  period  of  fasting  or  indifference  to 
food.  At  this  juncture  Paul  the  prisoner  comes  forward,  not 
as  a  mere  adviser,  but  a  cheerer  and  encourager  of  his  com- 
panions in  distress  and  danger.     Stood  forth.,  literally,  stand- 


ACTS   27,  21.  22.  455 

ing^  or  still  more  exactly,  stationed^  i.  e.  having  taken  his 
stand  in  some  conspicuous  position,  where  he  could  address 
the  whole  ship's  company.  In  the  midst  of  tJiern^  among 
them,  and  surrounded  by  them  (see  above,  on  1,  15.  1*7, 
22.)  Slrs^  literally,  me7i  (or  gentlemen,  see  above,  on  v.  10, 
and  compare  7,  26.  14,  15.  9,  25.)  Ye  shoidd,  literally,  it  icas 
right  (or  necessary^  see  above,  on  1,  16.  17,  3.  24,  19.)  Have 
hearkened^  literally,  obeying,  yielding  to  authority,  the  same 
verb  that  is  used  above  in  5,  29.  32  (compare  Tit.  3,  l),  and 
there  explained.  It  has  here  a  peculiar  propriety  and  force 
(not  preserved  in  the  translation)  because  Paul  had  spoken 
Avith  authority,  not  as  a  mariner,  but  as  a  person  under  divine 
mfluence,  although  they  knew  it  not,  until  they  learned  their 
error  by  experience.  As  if  he  had  said,  '  You  may  now  see 
that  when  I  counselled  you  to  stay  where  you  were,  I  did  not 
speak  at  random,  but  Avith  an  authority  entitled  to  obedience.' 
He  then  reminds  them  what  it  was  he  had  advised,  namely, 
not  to  loose  (sail  or  depart,  see  above,  on  vs.  2.4.  12)  from 
Crete^  i.  e.  from  the  port  in  Crete  where  they  were  already 
safely  housed,  to  wit.  Fair  Havens  (see  above,  on  vs.  10-12.) 
And  to  gain  (or  to  gain  too)  this  harm  and  loss,  the  same 
two  nouns  that  are  translated  hurt  and  damage  in  v.  10  above, 
and  which  have  certainly  the  same  sense  in  both  places ;  so 
that  the  first  cannot  mean  presumption  there,  as  this  idea 
would  be  wholly  inappropriate  here.  To  gain  this  outrage 
(of  the  elements)  and  injury,  may  either  be  ironical,  or  mean 
to  shun,  escape,  an  idiom  of  Avhich  several  examples  have  been 
quoted  from  the  classics. 

22.  And  now  I  exhort  you  to  be  of  good  clieer,  for 
there  shall  be  no  loss  of  (any  man's)  life  among  you, 
but  of  the  ship. 

Lest  they  should  regard  this  reference  to  his  previous 
counsel  as  a  taunt  or  a  reproach,  he  immediately  resumes  the 
tone  of  consolation  and  encouragement.  And  now,  tlie  same 
peculiar  formula  of  transition  that  occurred  above  in  20,  32 
(compare  4,  29.  5,  38.  17,  30.)  It  is  here  equivalent  to  saying, 
'but  whatever  may  have  been  your  error  in  rejecting  my  ad- 
vice before,  there  is  no  need  of  desponding  now.'  I  exhort 
you  (see  above,  on  v.  9)  to  cheer  up  (or  be  of  good  cheer),  a 
verb  corres})onding  to  the  abverb  used  in  24,  ]0.  Loss,  liter- 
ally, rejection,  casting  away,  as  in  Rom.  11,  15  (compare  the 


456  ACTS   27,  22-24. 

cogiiato  vtrb,  ^Mark  10,  50.  Ileb.  10,  35.)  Of  any  mroVs  life, 
litorally,  (f  life  from  {amonr/)  yon.  lint  (only)  of  the  ship, 
litt'ially,  t'xcc'ptini^  of  the  sliip,  an  expression  foreign  to  our 
idiom,  but  not  unusual  in  Greek. 

23.  For  there  stood  by  inc  this  night  the  angel  of 
God,  whose  I  am,  and  whom  I  serve  — 

He  claims  attention  to  this  cheering  assurance  on  the 
ground  of  its  divine  authority  and  origin.  'Do  not  regard 
this  as  an  unauthorized  assertion  of  my  own,  for,  &c.'  Sk)od 
by  ine  (as  in  1,  10.  4,  10.  9,  39.  23,  2.  4.)  Not  at  a  distance, 
but  at  hand,  within  reacli  of  my  senses.  Tlie  angel  of  God 
(or  rather,  an  anyel  of  the  God,  whose  I  am,  i.  e.  whose  pro- 
perty, to  whom  I  belong)  and  v^hom  I  serve  (or  worship,  see 
above,  on  7,  7.  42.  24,  14.  26,  7.)  This  form  of  expression  was 
particularly  natural  in  addressing  Gentiles,  who  knew  little  or 
nothing  of  the  true  religion,  but  to  whom  the  word  angel  was 
familiar,  not  only  in  its  general  sense  of  messenger,  but  .as 
more  speciHcally  meaning  a  messenger  from  heaven  (see 
above,  on  14,  12.) 

'lA.  Saying,  Fear  not,  Paul ;  thou  must  be  brought 
before  Cesar;  and,  lo,  God  hath  given  thee  all  them 
that  sail  ^\ii\\  thee. 

J'7;a?'  7iot  (or  be  not  terrified),  the  same  expression  as  in 
18,  9,  where  Paul,  in  the  beginning  of  his  ministry  at  Corinth, 
was  encouraged  by  a  similar  divine  communication.  JBrought 
before^  the  same  tense  (but  a  different  mood)  of  the  same  verb 
that  is  rendered  stood  by  in  the  verse  preceding,  and  which 
here  means  to  stand  before  (or  in  the  pjresence  of)  Cesar,  the 
Emperor  Nero  (see  above,  on  11,28.  17,7.  25,8-12.21.  26, 
32.)  This  is  an  obvious  allusion  to  his  own  appeal,  as  one  link 
in  a  chain  of  causes  and  effects  which  could  not  be  curtailed 
or  broken.  As  if  he  had  said,  *  You  have  appealed  to  Cesar, 
and  before  Cesar  you  must  stand,  or  the  purpose  of  God  will 
be  defeated.'  And  behold,  as  usual,  introduces  something  un- 
exi)ected  and  surprismg.  Paul  knew  that  he  must  go  to 
liome,  but  not  that  for  the  sake  of  securing  this  result,  the 
lives  of  a  multitude  should  be  jjreserved.  God  hath  given  thee, 
presented  to  thee,  or  bestowed  upon  thee,  as  a  free  gift  and  a 
token   of  his  favour    ''see   above,   on  3,14.    25,11.16.)      All 


ACTS   27,  24-27.  457 

those  sailing  with  thee,  i.  e.  their  lives,  here  expressed  as  if 
their  persons  had  been  given  to  him. 

•  25.26.  Wherefore,  sirs,  be  of  good  cheer  ;  for  I  be- 
heve  God,  that  it  shall  be  even  as  it  was  told  me. 
Howbeit  we  must  be  cast  upon  a  certain  island. 

'\V7iere/o7'e,  because  of  this  di™e  assurance,  chee7'  up,  be 
cheerful,  or  of  good  cheer.  Sirs,  as  in  vs.  10,  21.  Mfr  assigns 
the  reason  of  this  exhortation,  I  believe  (or  trust  in)  God,  not 
only  in  the  general,  but  that  it  will  be  (come  to  pass  or  hap- 
pen) eveyi  as,  literally,  after  what  maimer  (see  above,  on  1,  11. 
7,  28.  15,  11)  it  has  been  told(ov  spoken  to)  me.  Howbeit  (Sc, 
but)  we  must  (or  it  is  7iecessary  for  us)  upon  (literally,  in 
or  into)  a  certain  island  be  cast  (literally,  fall  out,  see  above, 
on  V.  17.)  The  name  of  the  island,  it  would  seem,  was  not 
revealed  to  Paul. 

27.  But  when  the  fourteenth  night  was  come,  as 
we  were  driven  up  and  down  in  Adria,  about  mid- 
night the  shipmen  deemed  that  they  drew  near  to 
some  country  — 

WTien  (literally,  as)  the  fourteenth  night  (since  leaving 
Crete)  was  come  (occurred  or  took  place,  see  above,  on  23,  12.) 
We  being  carried  about,  literally  through,  a  verb  used  in  the 
classics,  as  the  corresponding  Latin  verb  {differo)  is  by  Horace, 
to  denote  the  driving  of  a  vessel  up  and  down  or  hither  and 
thither  by  the  wind.  Adria,  or  the  Adriatic  {sea),  not  in  the 
modern  sense,  which  confines  it  to  the  gulf  of  Venice,  but  in 
the  ancient  sense,  which  makes  it  co-extensive  with  the  central 
basin  of  the  Mediterranean,  between  Sicily  and  Greece.  This 
difference  of  usage  is  a  point  of  some  importance  in  identify- 
ing tlie  place  of  Paul's  shipwreck  (see  below,  on  28,  1.)  About 
midnight,  literally,  towards  (or  near)  the  middle  of  the  night. 
Shipmen,  sailors,  mariners,  the  officers  and  crew  belonging  to 
the  vessel,  as  distinguished  from  the  soldiers,  prisoners,  and 
other  passengers.  Deemed,,  conjectured,  or  suspected  (see 
above,  on  13,  25.  25,  18)  that  they  drew  near  to  some  country, 
literally,  that  some  country  drew  near  to  them,  or  retaining 
the  original  construction,  they  supposed  some  country  to  ap- 
proach them,  in  accordance  with  the  optical  illusion,  mentioned 

VOL.  II. — 20 


458  ACTS  27,  27-29. 

by  Cicero  and  otlier  ancients,  and  familiar  to  all  navicrators 
now,  accordinjj;  to  which  the  vessel  seems  to  stand  still  and 
the  land  to  move.  The  word  translated  country  does  not 
mean  land  indelinitely  as  opposed  to  water^  which  is  forbidden 
by  the  i)ronoun,  but  a  certain  land  or  country,  not  yet  recog- 
nized (see  below,  on  v.  39.  28,  1.)  They  discovered  the  prox- 
imity of  land,  not  by  the  sense  of  smell,  as  some  interpreters 
imagine,  which  supposes  that  the  wind  blew  from  the  land, 
whereas  their  danger  was  occasioned  by  its  blowing  in  the 
opposite  direction ;  but  by  the  sight  or  sound  of  breakers  on 
the  rocky  coast. 

28.  And  sounded,  and  found  (it)  twenty  fathoms  ; 
and  when  they  had  gone  a  Httle  further,  they  sounded 
again,  and  found  (it)  fifteen  fathoms. 

Having  sounded  (heaved  the  lead,  to  ascertain  the  depth), 
they  found  (it)  twenty  fathoms.  The  Greek  word  is  derived 
from  a  verb  meaning  to  stretch  out,  and  properly  denotes  the 
space  between  the  extremities  of  the  outstretched  arms,  most 
measures  of  length,  in  all  languages  and  ages,  being  taken 
from  the  human  body  (such  as  foot,  handbreadth,  span,  ell, 
&c.)  The  ancient  fathom  and  the  modern  coincide  so  nearly, 
that  the  nautical  interpreters,  in  their  calculations,  treat  them 
as  identical.  Having  stood  apart  a  short  {distance)^  or  ad- 
vanced a  little  further,  and  again  sounded^  they  found  (a 
depth  of)  fifteen  fathoms.  Such  a  diminution  Avould  of  course 
be  looked  for,  in  approaching  any  land ;  but  as  the  greater 
depth  here  mentioned  must  have  been  close  to  the  spot  where 
they  perceived  the  nearness  of  the  land,  and  in  a  certain  direc- 
tion from  the  second  sounding,  and  at  such  a  distance  as  to 
give  time  for  the  operation  mentioned  in  the  next  verse  ;  these 
data,  when  combined,  may  aid  us  in  determining  the  place 
where  the  ship  was  run  aground  (see  below,  on  28,  1.) 

29.  Then  fearing  lest  we  should  have  fallen  upon 
rocks,  they  cast  four  anchors  out  of  the  stern,  and 
wished  for  the  day. 

Then.,  or  more  exactly,  also.,  likewise,  too,  which  may  here 
be  taken  as  equivalent  to  and.  Lest  we  shoidd  fdl  out  (from 
our  course  or  from  deep  water,  see  above,  on  vs.  1 7.  2(5)  upon 


ACTS    27,  29.  30.  459 

(or  into)  rocks,  literally,  rough  (or  rugged')  places,  a  technical 
term  of  Greek  liydrography.  Casting  (or  having  cast)  four 
anchors  from  the  stern,  which  was  not  the  customary  mode  in 
ancient  vessels,  although  more  frequently  resorted  to  than 
now,  from  their  different  construction,  and  from  their  having 
both  extremities  alike.  In  a  picture  found  at  llerculaneum, 
and  belonging  to  the  period  of  which  we  are  now  reading, 
tliere  is  a  ligure  of  a  vessel  with  the  hawser  and  anchor  at  the 
stern.  The  same  mode  of  anchoring  has  been  occasionally 
used  in  modern  times,  for  instance  by  Lord  Nelson  at  the  bat- 
tle of  the  Nile,  although  the  other  is  in  ordinary  circumstances 
more  eifectual  in  promptly  stopping  the  ship's  way  or  progress. 
Wished  for  the  day,  or  more  exactly,  prayed  that  day  might 
he  (begin  or  come,  the  same  verb  as  in  v.  27.)  The  first  verb 
properly  denotes  j^i'ayer  as  an  expression  of  desire,  and  then 
desire  in  general,  which  most  interpreters  suppose  to  be  the 
meaning  here,  although  there  seems  to  be  no  reason  for  ex- 
cluding the  idea  that  the  crew,  or  the  whole  company  on 
board,  did  literally  pray  to  the  objects  of  their  worship  for 
deliverance  in  their  extremity. 

30.  And  as  the  shipmen  were  about  to  flee  out  of 
the  ship,  Avhen  they  had  let  down  the  boat  into  the  sea, 
under  colour  as  though  they  would  have  cast  anchors 
out  of  the  foreship  — 

The  ship  had  been  anchored  to  retain  her  in  her  actual 
position  until  morning,  when  she  might  perhaps  be  safely  run 
aground.  This  precarious  chance  of  safety  did  not  satisfy  the 
crew,  who  now,  with  natural  but  odious  selfishness,  determined 
to  abandon  both  the  ship  and  their  companions  in  misfortune 
and  escape  at  once  to  the  shore,  under  the  cover  of  a  nautical 
manoeuvre  which  they  reasonably  thought  the  others  would 
not  understand.  The  shipmen  (sailors,  see  above,  on  v.  27) 
seeking  (attempting,  using  means,  see  above,  on  13,  8.  16,  10. 
17,  5.  21,  31)  to  escape  out  of  the  ship,  and  loicering  (the  same 
verb  as  in  v.  17)  the  boat,  belonging  to  the  ship,  which  had 
been  taken  up  on  deck  soon  after  the  beginning  of  the  storm 
(see  above,  on  v.  16.)  {Under)  a  pretext  (or  pretence)  as  be- 
ing about  to  extend  (or  cany  out)  anchors  from  the  prow  (or 
forepart  of  the  ship),  in  addition  to  those  previously  east  from 
the  stern  (see  above,  on  v.  29.)     This  was  a  measure  the  no- 


460  ACTS  27,  30-'i2. 

ccssity  of  which  oouUl  liarcUy  be  appreciated  by  a  landsman, 
and  wliich  thcrcibrc  furnished  a  convenient  means  to  gain 
possession  of  tlie  boat  witlioiit  endani^erhiij:  its  being  sunk  by 
others  crowding  into  it.  This  treaclierous  contrivance,  Ibund- 
ed  on  the  imiorance  of  tliose  wlio  were  to  be  abandoned,  is 
not  without  its  parallels  in  modern  shipwrecks,  and  would  no 
doubt  have  ])roved  successful,  but  for  a  sudden  interposition 
from  an  unexpected  cpuirter,  as  related  in  the  next  verse. 

31.  Paul  said  to  the  centurion  and  to  the  soldiers, 
Except  these  abide  in  the  ship,  ye  cannot  be  saved. 

For  the  third  time  in  this  memorable  voyage  and  tempest 
(see  above,  on  vs.  10.  21),  Paul  the  prisoner  comes  forward  as 
the  counsellor  of  those  who  seemed  to  have  his  hfe  and  liberty 
at  their  disposal.  Perceiving,  either  by  a  natural  sagacity,  by 
nautical  experience,  or  by  special  revelation,  the  ungenerous 
purpose  of  the  crew,  perhaps  including  both  the  captain  and 
the  owner  (see  above,  on  v.  11),  he  addressed  himself  to  the 
military  portion  of  the  company,  to  wit,  the  centurion  and  the 
soldiers  under  his  command,  all  of  whom,  with  the  prisoners 
committed  to  their  charge,  would  have  fallen  victims  to  this 
murderous  desertion  of  the  vessel  by  the  only  men  on  board 
who  knew  how  to  control  her,  or  could  be  expected  to  avail 
themselves  of  the  precarious  and  dubious  opportunity  of  safety 
which  might  be  presented  when  the  morning  dawned.  Except 
(or  unless^  literally,  if  not^  these  (mariners  or  sailors,  who  were 
in  the  act  of  lowering  the  boat,  or  had  already  done  so)  abide 
(remain,  continue)  in  the  shij?,  ye  (the  soldiers  whom  he  was 
addressing)  ccmnot  be  saved  (from  shipwreck  or  from  instant 
death.)  The  condition  thus  prescribed,  though  often  used 
to  prove  that  the  divine  decrees  are  not  absolute,  is  perfectly 
consistent  with  the  previous  assurance  (in  v.  22)  that  they 
should  all  escape,  because  the  means  are  just  as  certainly  de- 
termined as  the  end,  which  in  this  case  was  to  be  secured  by 
the  prevention  of  the  seamen's  flight,  and  that  by  the  very 
exhortation  here  recorded,  and  its  eftect  upon  the  soldiers,  as 
related  in  the  next  verse. 

32.  Then  the  soldiers  cut  off  the  ropes  of  the  boat, 
and  let  her  fall  off. 

The?!,  not  the  mere  connective  (Se)  often  so  translated,  but 


ACTS   27,  32.  33.  461 

the  adverb  of  time  (roVe),  meaning  at  that  time,  or  afterwards, 
when  Paul  had  thus  addressed  them,  and  by  necessary  imi)U- 
cation,  as  a  consequence  of  that  address.  The  soldiers^  indefi- 
nitely, meaning  some  of  them,  acting  perhaps  under  the  cen- 
turion's orders,  but  more  probably  prompted  by  the  sense  of 
their  own  danger  and  the  instinct  of  selt-preservation.  Cut 
off  (or  cut  away)  the  ropes  (originally  meaning  rushes  twisted 
into  cords,  but  aftervrards  a^jplied  to  ropes  in  general)  of  the 
boat  (either  those  by  which  it  had  been  lowered,  or  those  by 
which  it  was  still  fastened  to  the  ship,  the  sense  j^referred  by 
nautical  interpreters)  andlet  (permitted,  suffered,  as  in  14, 15. 
16,  7.  19,  30.  23,  32,  compare  v.  7,  above)  her  (the  boat)  fall 
off'  (or  out^  the  same  verb  that  is  used  above,  in  vs.  17.  26.  29), 
but  here  to  be  literally  understood  as  meaning  to  fall  from  the 
ship  into  the  sea,  implpng  that  she  had  not  yet  been  entirely 
let  down,  unless  the  verb  be  taken  in  the  less  specific  sense  of 
separation  or  removal  from  the  vessel. 

33.  And  while  the  day  was  coming  on,  Paul  be- 
sought (them)  all  to  take  meat,  saying,  This  day  is  the 
fourteenth  day  that  ye  have  tarried  and  continued  fast- 
in  o-  havino;  taken  nothino-. 

For  the  fourth  time  Paul  the  prisoner  assumes,  as  it  were, 
the  command  of  the  vessel,  or  at  least  the  direction  of  the 
company,  wisely  and  carefully  providing  for  the  crisis  which 
was  now  approaching,  and  in  which  they  would  have  need  of 
all  their  strength  and  spirits,  unabated  by  neglect  or  insufii- 
ciency  of  food.  V/hile  the  day  teas  coming  on^  or  more  ex- 
actly, until  it  loas  about  to  become  day^  implying  that  through- 
out the  interval  from  midnight  (or  a  little  later)  to  the  dawn 
of  day,  Paul  icas  exhorting  them^  which  is  the  proper  force 
of  the  imperfect  tense  here  used.  (For  the  usage  of  the  verb 
itself,  see  above,  on  2,  40.  25,  2.)  The  fourteenth  day  to-day 
expecting  (as  in  3,  5.  10,  24),  looking  for,  'deliverance  or  ship- 
wreck, vnthout  food  (foodless,  an  adjective  corresponding  to 
the  noun  in  v.  21)  ye  complete  (or  spend  the  time),  i.  e.  con- 
tinue or  remain.  Having  taken  nothing  is  not  to  be  strictly 
understood,  but  as  a  natural  and  popular  hyperbole,  denoting 
the  omission  of  all  stated  meals,  with  the  deficient  and  irregu- 
lar sup})ly  of  food,  wliich  may  be  said  to  be  invariable  incidents 
of  storms  at  sea,  and  as  such  recorded  in  most  narratives  of 


462  ACTS   27,  33.  34. 

shipwreck  and  marine  disaster  (see  above,  on  v.  21.)  The 
irreguhirity  arises  partly  from  forgetfuhiess  and  want  of  appe- 
tite occasioned  by  anxiety  or  sense  of  danger,  and  i)artly  from 
tlie  difficulty  of  preparing,  serving,  and  partakhig  of  the  usual 
repasts,  amidst  the  disorder  and  confusion  of  a  storm,  by 
which  the  provisions  are  often  damaged  or  swept  away  before 
they  can  be  used.  Some,  with  less  probability,  suj>pose  an 
allusion  to  religious  fasting ;  others  to  scarcity  or  lailure  of 
provisions,  which  is  mconsistent  with  the  facts  recorded  in  the 
following  verses. 

34.  Wherefore  I  pray  you  to  take  (some)  meat ; 
for  this  is  for  your  health  :  for  there  shall  not  a  hair 
fall  from  the  head  of  any  of  you. 

Wherefore^  because  you  have  already  fasted  so  long,  and 
because  the  consequent  debilitation  must  unfit  you  for  exer- 
tion, at  the  very  time  when  you  are  most  in  need  of  all  your 
energy  and  vigour.  1 2'>ray  (exhort,  invite,  entreat)  you  (the 
same  verb  that  is  used  in  the  preceding  verse)  to  jmrtake  of 
nourisliraent  (or  meat^  in  its  wide  old  Enghsh  sense  oi  food^ 
the  only  one  belonging  to  the  word  in  our  translation.)  For 
this  (the  act  of  eating,  or  the  use  of  food)  is  (the  same  verb 
that  is  used  above  in  vs.  12.  21)  for  (connected  with,  belonging 
or  conducive  to)  your  safety^  the  word  usually  rendered  sal- 
vatioii  (see  above,  on  4,  12.  13,  26.  47.  16,  17),  but  here  used 
in  the  lower  sense  of  salvation  or  deliverance  fi*om  danger. 
The  common  version  {health)  is  too  restricted,  unless  taken  in 
the  wider  sense  of  welfare,  safety.  The  second  for  has  refer- 
ence to  an  intermediate  thought,  implied  though  not  expressed. 
'  What  I  advise  is  an  appointed  means  to  the  appointed  end 
of  your  deliverance,  for,  &c.'  The  collocation  of  the  last 
clause  is  peculiar,  for  of  7ione  of  you  a  hair  from  the  head 
(i.  e.  a  hair  from  the  head  of  none  of  you)  shall  foil  (to  the 
ground),  a  proverbial  expression  for  the  slightest  injury  or 
loss.  (Compare  Matt.  10,  30.  Luke  12,7.)  Instead  q{  faU^ 
which  is  the  Hebrew  or  Old  Testament  formula  (see  2  Sam. 
14,11.  1  Kings  1,  52),  the  oldest  manuscripts  and  versions 
here  have  perish^  which  may  however  be  a  m(^e  assimilation 
to  the  form  of  the  same  proverb  used  by  Christ  himself  (see 
Luke  21,  18.) 


ACTS  27,  35-37.  463 

35.  And  when  he  had  thus  spoken,  he  took  bread, 
and  gave  thanks  to  God  in  presence  of  them  all ;  and 
when  he  had  broken  (it),  he  began  to  eat. 

Saying  (or  having  said)  these  (things)^  and  talcing  (or 
having  taken)  breads  he  thanhed  God  before  {theiii)  all^  and 
breaking  (or  having  broken  it)  began  to  eat.  In  this  Paul  is 
supposed  by  some  to  have  acted  as  a  Christian  minister  keep- 
ing a  love-feast  if  not  administering  the  communion  ;  by  oth- 
ers, as  the  father  of  a  family,  asking  a  blessing  on  his  children's 
food ;  by  others,  as  a  pious  Jew,  acknowledging  the  Lord  in  all 
enjoyments.  The  most  natural  construction  of  his  conduct 
is,  tliat  his  primary  design  was  to  induce  the  rest  to  eat  by  his 
example,  but  that  in  so  doing  he  did  not  forget  the  Christian 
practice  of  returning  thanks  for  providential  bounties.  (See 
Matt.  15,  36.  26,  27.  John  6,  11.  23.  Rom.  14,  6.  1  Cor.  10,  30. 
11,  24.  14,  17.  Eph.  5,  20.  1  Thess.  5,  18.)  This  religious  act 
was  commonly  connected,  both  by  Jews  and  early  Christians, 
with  the  breaking  of  bread  as  the  formal  commencement  of 
the  meal.  It  is  not,  therefore,  necessarily  imphed  that  bread 
alone  was  eaten  upon  this  occasion,  though  it  may  have  been 
so ;  but  in  that  case  it  is  necessary  to  suppose  a  regular  and 
orderly  participation  of  this  fi'ugal  fare,  as  distinguished  from 
the  scanty  and  occasional  refections  of  the  previous  fortnight 
(see  above,  on  v.  33.)  Began  is  no  more  pleonastic  here  than 
elsewhere  (see  above,  on  1,  1.  2,4.  11,4.15.  18,26.  24,2), 
but  denotes  that  he  made  a  beginning  which  the  rest  con- 
tinued, or  that  he  began  what  others  finished,  as  related  in  the 
next  verse. 

36.  37.  Then  were  they  all  of  good  cheer,  and  they 
also  took  (some)  meat.  And  we  were  in  all  in  the  ship 
two  hundred  threescore  and  sixteen  souls. 

Then  (8e,  not  t6t€^  as  in  v.  32)  beiiig  encouraged,  or  becom- 
ing cheerful  (see  the  corresponding  verb  in  vs.  22.  25),  they 
also  (or  themselves  too)  i.  e.  the  whole  ship's  company  as  well 
as  Paul  himself.  Took,  the  verb  used  in  the  last  clause  (and 
akin  to  that  used  in  the  first  clause)  of  v.  33,  and  strictly  mean- 
ing took  to  {themselves),  as  in  17,  5.  18,  26,  where  it  is  applied 
to  persons.  The  same  verb  is  found  also  in  the  received  text 
of  V.  34  ;  but  the  oldest  manuscrijots  and  latest  critics  have  the 
same  form  there  as  in  the  first  clause  of  v.  33  {fxirakajidv,  to 


464  ACTS   27,  37-39. 

partake.)  That  this  i)articipation  embraced  all  on  board  the 
vessel,  is  apparent  from  the  statement  in  v.  37,  which  does  not 
mean  we  were  in  all  so  many,  for  this  would  here  be  out  of 
place  between  vs.  30  and  38,  but  we  (who  thus  partook  of  this 
last  nieal)  icere  all  the  souls  on  board  the  ship  (amounting  to) 
tico  hundred  and  seventy-six.  This  number,  far  from  being 
incredible,  as  some  have  thought,  is  not  unusually  large,  con- 
sidering the  size  of  these  Egyptian  storeships  (see  above,  on  v. 
2),  and  compared  with  the  statement  of  Josephus,  that  about 
this  same  time  he  was  wrecked  in  the  Adriatic  with  a  shipload 
of  six  hundred. 

38.  And  when  they  had  eaten  enough,  they  light- 
ened the  ship,  and  cast  out  the  wheat  into  the  sea. 

A7id  being  satisfied  (or  sated),  having  eaten  heartily,  their 
first  full  meal  since  the  commencement  of  the  storm.  Light- 
ened the  ship,  the  very  phrase  employed  in  v.  18  above  to 
represent  a  Greek  one  altogether  different  from  that  here 
used,  w'hich  is  a  technical  term  in  ancient  navigation.  In  this 
case  we  are  told  more  particularly  what  it  w^as  that  they  threw 
overboard.  Casting  out  the  icheat  into  the  sea,  i.  e.  as  some 
explain  it,  the  remainder  of  the  ship's  provisions,  as  no  longer 
needed,  since  they  expected  either  to  be  rescued  or  to  perish 
without  long  delay.  To  this  it  is  objected  that  the  provisions 
would  have  made  but  little  difference  in  the  burden  of  the 
ship ;  whereas  the  cargo,  which  had  not  been  previously  men- 
tioned, would  be  naturally  spared  until  the  last,  and  would 
most  probably  consist  of  wheat,  as  this  was  the  great  staple 
of  the  trade  between  Italy  and  Egypt  (see  above,  on  v.  6.) 

39.  And  when  it  was  day,  they  knew  not  the  land  : 
but  they  discovered  a  certain  creek  wdth  a  shore,  into 
the  which  they  were  minded,  if  it  were  possible,  to 
thrust  in  the  ship. 

JV7ien  it  was  (or  be^^ame)  day  (see  above,  on  v.  29),  they 
did  7iot  recognize  the  land,  as  one  already  known  to  them 
(compare  the  use  of  the  same  verb  in  3,  10.  4,  13.  12,  14.  19, 
34.)  Discovered,  or  as  the  verb  strictly  means,  observed,  ex- 
amined closely,  then  discerned,  distinguished  (see  above,  on  7, 
31.  32.  11,  6.)     A  creek,  in  its  proj^er  Enghsh  sense  of  a  small 


ACTS   27,  39.  40.  465 

inlet,  cove,  or  bay,  metaphorically  called  in  Greek  and  Latin 
a  bosom.  With  a  shore^  literally,  having  a  beach.,  and  there- 
fore suitable  for  landing.  This  specific  usage  of  the  Greek 
word  is  found  in  the  best  writers,  and  removes  the  ground  of 
the  objection  that  all  creeks  have  shores,  as  well  as  the  absurd 
construction  founded  on  it,  a  creeh  with  a  shore^  i.  e.  a  shore 
vrith  a  creek.  They  icere  minded.,  i.  e.  they  intended,  pur- 
posed, such  was  their  design  (see  above,  on  5,  33.  13,  37.)  If 
it  v:ere  ijossible.,  lit.,  if  they  were  able,  if  they  could,  the  opta- 
tive form  suggesting  the  idea  of  contingency  and  doubt.  To 
thrust  m,  or  riither,  to  thrust  out,  the  particle  referring  not  to 
the  creek  but  to  the  sea  from  which  they  there  found  refuge. 
(See  the  same  verb  as  employed  above,  in  7,  45,  and  compare 
the  kindred  verb  in  vs.  27.  39  of  the  same  chapter.) 

40.  And  when  they  had  taken  up  the  anchors,  they 
committed  (themselves)  unto  the  sea,  and  loosed  the 
rudder  bands,  and  hoisted  up  the  mahisail  to  the  wmd, 
and  made  tovfard  shore. 

Having  taken  up  (or  away  all  round),  the  same  verb  that 
occurs  above  in  v.  20,  and  which  is  here  more  correctly  ren- 
dered in  the  margin  of  the  English  Bible  {cut  the  anchors.) 
The  same  remark  apphes  to  the  words  following  [committed 
themselves  unto  the  sea)  which  the  margin  properly  explains 
as  still  referring  to  the  anchors,  a7id  left  them  in  the  sea,  or  as 
it  may  be  still  more  exactly  rendered,  let  (them  fall)  into  the 
sea,  the  verb  being  the  same  Avith  that  applied  in  v.  32  to 
their  letting  the  boat  fall  oif  or  away.  At  the  same  time  (a/xa, 
in  the  version  simply  and)  loosing  (relaxing  or  unfastening, 
as  in  16,  26)  the  junctures  (ligatures  or  fastenings)  of  the  rud- 
ders, which  in  ancient  ships  were  two  large  oars  on  each  side 
of  the  stern,  and  which  in  this  case  had  no  doubt  been  raised 
out  of  the  water  and  lashed  together  while  the  ship  was  an- 
chored by  the  stern  (see  above,  on  v.  29)  but  must  now  be 
loosed  again  in  order  to  direct  her  movement  towards  the 
shore.  And  raising  (hoistmg)  the  artemon,  an  ancient  nauti- 
cal expression  still  retained  in  several  modern  languages,  and 
variously  applied  to  all  the  principal  sails  (the  main-sail, 
mizen-sail,  &c.)  but  believed  by  the  latest  and  best  nautical 
interpreters  to  mean  the  fore-sail,  both  on  historical  grounds 
and  as  the  most  appropriate  in  the  circumstances  here  de- 

VOL.  IT.— 20* 


4G0  ACTS   27,  40.  41. 

Bcribcd,  to  which  interesting  parallels  are  cited  from  the  his- 
tory of  modern  navii^ation.  To  the  wind^  literally,  to  the 
breathing  [air)  or  hloiriuff  {breeze)^  an  ellipsis  also  found  in 
Xeno])hon  and  other  Attic  writers.  Made  toioard^  literally,* 
hild  doicn^  i.  e.  by  steering,  kept  her  head  in  that  direction. 
Herodotus  combines  the  very  same  verb,  particle,  and  noun 
(meaning  beach  or  sandy  shore,  as  iii  the  verse  preceding.) 

41.  And  fiilling  into  a  place  where  two  seas  met, 
tliey  ran  the  ship  aground ;  and  the  forepart  stuck  fast, 
and  remained  unmoveable,  but  the  hinder  part  was 
broken  with  the  violence  of  the  waves. 

Falling  into^  YiiQV2X[y^  falling  rounds  embracing,  but  with 
the  secondary  sense  o^  falling  among^  so  as  to  be  surrounded 
by,  robbers  (as  in  Luke  10,  30),  or  temptations  (as  in  James  1, 
2),  or  falling  xcithin  (getting  inside  of)  a  place,  as  here. 
If 7/ ere  two  seas  met^  in  Greek  a  single  word  and  that  a  com- 
pound adjective,  analogous  to  bimaris,  the  epithet  applied  by 
Horace  to  Corinth  on  account  of  its  position  on  an  isthmus 
(see  above,  on  18,  1.)  The  same  sense  was  adopted  by  the 
older  writers  here  and  referred  to  a  projecting  point  or  tongue 
of  land,  on  which  the  vessel  struck  or  ran  aground.  Later 
interpreters  suppose  it  to  denote  the  meeting  of  two  opposite 
currents  forming  a  shoal  or  sand-bank.  But  the  modern  nau- 
tical interpretation  understands  it  of  a  narrow  channel  between 
two  seas  or  two  portions  of  the  sea,  as  Strabo  uses  the  same 
term  in  application  to  the  Bosphorus.  Jia?i  aground^  another 
technical  term  belonging  to  the  nautical  dialect  of  Greece  and 
still  j)reserved  by  other  writers,  such  as  Xenophon,  Polybius, 
and  Herodotus.  The  forepart  (prow  or  bows),  the  word 
translated  foreship  in  v.  30.  Indeed  (/^eV),  corresponding  to 
the  but  (Se)  in  the  next  clause,  is  omitted  in  the  version  (see 
above,  on  1,5.  5,23.  11,16.  19,4.  22,3.9.)  Stuck  fast,  lit- 
erally, leaning  (resting  upon  something),  and  then  settling, 
fixing  itself,  in  a  certain  situation,  here  most  probably  a  bed 
of  sand  or  clay.  Unmoveable  (in  modern  phrase,  immoveable 
or  motioidess),  a  term  used  elsewhere  only  in  a  figurative 
sense  (Heb.  12,  28.)  But  (3e,  in  opposition  to  the  /acV  preced- 
ing) tJie  hinder  part  (or  stern,  as  it  is  rendered  in  v.  29)  xcas 
broken  (literally,  loosened  or  dissolved,  see  above,  on  2,  24.  7, 
33.  13,  25.  43.  22,  30.  24,  26)  with  (or  rather  by)  tlie  violence 


ACTS   27,  41-43.  467 

(see  above,  on  5,  26.  21,  35.  24,  7,  a\  here  it  is  ai:)plied  to  human 
subjects)  of  the  leaves.  This  is  supposed  by  nautical  writers 
to  imply  that  the  stern  of  the  vessel  was  imbedded  in  mud 
and  thus  exposed  to  the  action  of  the  sea. 

42.  And  the  soldiers'  counsel  was  to  kill  the  pris- 
oners, lest  any  of  them  should  swim  out,  and  escape. 

As  the  sailors  had  their  plot  (see  above,  on  v.  30),  so  the 
soldiers  had  their  plan,  but  of  a  very  different  nature,  not  to 
save  their  own  lives,  but  their  honour  and  the  charge  entrust- 
ed to  them,  a  proposal  in  the  highest  degree  characteristic  of 
the  Roman  disciphne  and  spirit.  The  soldiers''  counsel  was, 
seems  to  imply  a  consultation  and  the  asking  of  advice  by  the 
centurion  from  different  classes,  of  which  this  was  one.  But 
this  is  not  the  sense  of  the  original,  which  might  be  more  ex- 
actly rendered,  of  the  soldiers  there  arose  a  2^cm  (or  proposi- 
tion),  without  reference  to  any  other  which  had  been  proposed. 
That  they  should  kill  the  prisoners  (Paul  and  the  others  men- 
tioned in  V.  1),  lest  some  (or  any  one).,  swimming  out  (or  from 
the  vessel)  should  escape^  and  thereby  bring  dishonour  on  the 
Roman  arms,  by  which  they  had  been  guarded  and  protected. 
Far  from  seeking  to  preserve  their  own  lives  by  the  sacrifice 
of  others,  they  proceeded  rather  on  the  supposition  that  they 
w^ere  to  perish  in  the  shipwreck,  while  some  of  those  entrusted 
to  them  might  escape,  a  thought  mtolerable  to  their  stern 
fidelity  and  rude  sense  of  military  honour. 

43.  But  the  centurion,  wilhng  to  save  Paul,  kept 
them  from  (their)  purpose ;  and  commanded  that  they 
which  could  swim  should  cast  (themselves)  first  (into 
the  sea),  and  get  to  land  — 

The  centurion,  as  the  first  in  rank  and  in  responsibility, 
willing  (or  rather  wishing,  although  never  so  translated  in  our 
Bible ;  see  above,  on  5,  28.  12,4.  17,20.  18,15.27.  19,30. 
22,  30.  23,  28.  25,  20.  22)  to  save  Paul,  literally,  to  save  him 
through,  or  bring  him  safe  through  (see  above,  on  23,  24), 
which  implies  more  hope  of  their  escape  from  shipwreck  than 
the  soldiers  seem  to  have  indulged.  Here  again,  as  in  v.  3 
above,  the  language  does  not  necessarily  imply  a  personal  re- 
gard for  Paul,  as  the  governing  motive  in  the  mind  of  the  cen- 


468  ACTS   27,  43.  44. 

tiirion,  but  rather  a  desire  to  execute  his  own  trust  and  dis- 
cliarjxe  his  obligations,  l)y  bringing  this  important  prisoner  at 
least,  througli  the  j)erils  which  l)c'set  liim,  sale  to  Kome  and 
into  the  inij)erial  ])resence.  Preferring  the  })recarious  chance 
of  doing  tliis  to  tlie  desperate  remedy  j>roposed  by  the  men 
under  his  command,  he  kept  them  (literally,  hindered  ov  icith- 
held  them  ;  see  the  various  versions  of  the  same  Greek  verb 
in  8,36.  10,47.  11,17.  16,6.  24,2ii)from  their  jyurpose  {a 
kindred  form  to  that  translated  counsel  in  v.  42),  i.  e.  from  its 
execution,  as  distinguished  from  the  proposition  or  conception. 
And  commanded^  or  commanded  too  (re)  tJiose  able  to  sioim^ 
throwing  (themselves)  out  firsts  upon  the  land  to  go  forth 
(from  the  ship  or  from  the  sea.)  By  issuing  this  unrestricted 
order,  the  centurion,  boldly  but  prudently,  incurred  the  risk 
of  some  among  liis  })risoners  escaping,  for  the  even  chance  of 
saving  all  their  lives  and  yet  securing  all  their  persons. 

44.  And  the  rest,  some  on  boards,  and  some  on 
(broken  pieces)  of  the  ship.  And  so  it  came  to  pass, 
that  they  escaped  all  safe  to  land. 

The  construction  is  continued  from  the  verse  preceding ; 
Ave  have  here  the  second  part  of  the  centurion's  order.  (He 
commanded  those  who  could  to  swim  ashore)  and  the  rest 
(who  could  not  swim,  to  get  to  land)  some  indeed  (/xcV,  as  in 
V.  21)  on  hoards  (or  spars,  perhaps  thrown  over  for  the  pur- 
pose), hut  (8c)  others  on  some  of  the  {things)  from  the  ship^  i.  e. 
articles  of  furniture  or  others  which  had  been  swept  over- 
board, or  broken  pieces  of  the  ship  itself,  as  the  English  ver- 
sion rather  paraphrases  than  translates  it.  And  so  (or  thus) 
i.  e.  by  these  means,  namely,  swimming  and  floating  with  the 
aid  of  such  appliances  as  those  which  had  been  just  described, 
it  came  to  jyiss,  or  happened  after  all,  as  something  more  than 
could  have  been  expected,  that  cdl  (without  exception,  sailors, 
soldiers,  and  prisoners,  the  whole  ship's  company  of  276  souls) 
escaped  safe  (the  passive  of  the  verb  translated  save  in  the 
preceding  verse,  and  strictly  meaning  in  both  places  to  he 
brought  safe  through^  impending  or  surrounding  perils.  Al- 
though not  expressed,  there  is  an  obvious  allusion  to  the  pro- 
mise in  vs.  22.  23.  Not  only  was  Paul's  proi)hecy  fuUIlled, 
but  the  divine  assurance  upon  which  it  rested  shown  to  be  no 
mere  invention  or  imagination,  but  an  authenticated,  proved 
reality.     Besides  the  singular  position  of  authority,  already 


ACTS   27,  44.  469 

occupied  by  Paul  the  prisoner  (see  above,  on  vs.  10.  21.  31.  33), 
he  now  stands  forth  in  the  extraordinary  character  of  one  to 
whom  his  God  had  made  a  present  of  276  human  lives,  al- 
though he  might  have  rescued  him  alone  or  with  a  few  com- 
panions, thus  displaying  the  benevolence  as  M-ell  as  the  onmi- 
potence  of  Him  whose  worshipper  and  servant  Paul  professed 
to  be,  and  whose  immediate  agency  in  this  miraculous  deliver- 
anee  was  placed  beyond  the  reach  of  doubt  by  the  distinct 
prediction  of  the  danger  (v.  10),  of  the  ultimate  escape  (vs.  24. 
34),  and  of  their  intervening  shipwreck  on  an  island  (v.  26),  a 
minute  specification  no  impostor  would  have  ventured,  and 
which  could  not  have  been  verified  by  accident. 


CHAPTEK  XXYIII. 

This  chapter  winds  up  the  whole  history  by  recording  Paul's 
arrival  at  the  great  metropolis  and  centre  of  influence,  and 
the  beginning  of  his  labours  there.  It  may  be  divided  into 
three  parts,  one  of  which  describes  his  three  months'  residence 
in  Malta  (l-lO)  ;  the  second,  his  continued  voyage  to  Rome 
(11-16)  ;  the  third,  his  proceedings  when  he  first  arrived  and 
through  the  following  two  years  (17-31).  They  find  them- 
selves in  Malta  and  are  kindly  treated  by  the  natives,  who 
regard  Paul,  first  as  a  murderer,  and  then  as  a  god  (1-6). 
He  is  hospitably  entertained  by  the  chief  man  of  the  island, 
and  performs  a  miracle  of  healing  in  his  household,  followed 
by  many  others,  with  a  marked  efifect  upon  the  popuhition 
(7-10).  Leaving  the  island  hi  the  spring,  they  touch  at  Syra- 
cuse and  Rhegium,  and  land  at  Puteoli  (11-13).  Thence  they 
proceed  by  land  to  Rome,  by  the  way  meeting  two  deputa- 
tions from  the  church  there ;  and  on  Paul's  arrival  he  is  treated 
Avith  indulgence,  Jilthough  still  a  prisoner  (14-16).  He  con- 
vokes the  chief  men  of  tlie  Jews  and  vindicates  himself  before 
them,  bemg  his  last  vVpology  on  record  (17-22).  At  their 
own  request,  he  expounds  and  proves  his  Messianic  doctrine, 
Avith  the  usual  diversity  of  eftect  upon  the  hearers  (23-25). 
This  last  appeal  to  his  brethren  according  to  the  flesh,  he 
winds    up    by  applying    to    them   a  well-known    prophetic 


470  ACTS  28,  1. 

])ictiirc  of  judicial  blindness,  as  exactly  descriptive  of  their 
own  condition  (20-29).  Ilavinuc  thus  brought  the  Apostle  to 
the  end  of  his  exertions  for  the  Jews,  and  to  the  beginning  of 
his  work  at  Rome,  Luke  concludes  with  a  brief  statement  of 
his  unobstructed  labours  there  for  two  whole  years  (30.  31). 

1.  And  when  they  were  escaped,  then  they  knew 
that  the  island  was  called  Melita. 

Having  been  saved^  or  brought  safe  through,  the  same 
verb  that  is  twice  employed  in  the  two  preceding  verses 
(27,  43.  44.)  T/iei/  kneio^  or  according  to  the  oldest  manu- 
scripts and  latest  critics,  ice  hnew^  or  rather  came  to  know, 
discovered,  ascertained  (see  above,  on  27,  39),  either  by  fur- 
ther observation,  or  from  the  natives,  M'ho  are  mentioned  in 
the  next  verse.  Was  called^  literally,  is  called^  being  still  so 
called  when  Luke  wrote.  Melita^  or  Melite^  now  Malta^  an 
island  south  of  Sicily,  described  by  Diodorus  as  a  Punic  or 
Pheuiciau  colony,  and  once  a  famous  seat  of  Carthaginian 
manufactures,  especially  of  cloth.  There  was  another  island 
of  the  same  name,  on  the  Illyrian  coast  and  in  the  gulf  of 
Venice,  now  called  Meleda^  which  one  of  the  Greek  emperors 
of  Constantinople,  followed  by  some  later  writers,  supposed  to 
be  the  scene  of  the  Apostle's  shipwreck.  The  arguments  in 
favour  of  this  notion  are,  that  Malta  is  not  in  the  Adriatic  ; 
that  its  people  were  not  barbarous  but  civilized ;  and  that 
venomous  animals  are  there  unknown,  though  numerous  in 
Meleda.  But  in  ancient  geography,  the  Adriatic  was  the 
whole  central  basin  of  the  Mediterranean  (see  above,  on  27, 
27.)  Barbarous  (in  vs.  2.  4)  simply  means  not  Greek  or  Ro- 
man, and  was  therefore  applicable  to  the  Punic  population  of 
Malta,  but  not  to  that  of  Meleda,  which  was  probably  of  Greek 
or  Roman  origin.  The  presence  of  venomous  reptiles  in  the 
latter  is  ascribed  by  the  writers  who  assert  it  to  the  island's 
being  damp  and  woody,  which  was  once  the  case  with  Malta, 
but  is  so  no  longer.  Precisely  the  same  change,  and  arising 
from  the  same  cause,  has  been  noted  in  the  Isle  of  Arran  and 
in  other  countries.  Against  Meleda,  as  the  place  of  shipwreck, 
it  may  be  objected,  that  it  lies  entirely  out  of  the  course  which 
the  ship  had  been  pursuing ;  that  the  presence  of  the  other 
Alexandrian  vessel  there  cannot  be  accounted  for ;  that  it  does 
not  agree  with  the  subsequent  course  of  the  shipwrecked 
vessel,  as  it  is  described  below  in  vs.  11—13;  whereas  Malta 


ACTS   28,  1.  2.  471 

agrees  perfectly  with  both,  being  in  the  way  from  Crete  to 
Puteoli  and  sonth  of  Sicily.  The  bay  of  Saint  Paul,  on  the 
north-east  coast  of  Malta,  which  tradition  assigns  as  the  place 
of  shipwreck,  presents  all  the  features  mentioned  in  the  narra- 
tive ;  a  rocky  shore  with  creeks  or  inlets  ;  a  place  of  two  seas, 
both  in  the  sense  of  a  narrow  channel  and  in  that  of  a  project- 
ing point ;  a  tenacious  anchorage,  with  beds  of  mud  contigu- 
ous to  banks  of  sand  and  clay ;  soundings  exactly  answering  to 
those  recorded,  and  in  the  same  relative  position ;  and  pre- 
cisely such  a  coast,  as  to  shape,  height,  breakers,  currents,  etc., 
as  would  account  for  a  shipwreck  taking  place  just  here,  in 
this  case  and  in  others  of  more  recent  date.  If  any  thing  is 
wanting  to  complete  the  resemblance,  it  is  easily  accounted 
for  by  changes  which  geologists  regard  as  quite  demonstrable. 
That  the  seamen  did  not  recognize  the  island  at  first,  is  easily 
explained  from  the  fact  that  it  was  not  the  most  frequented 
part,  and  presented  no  marked  features  by  which  it  could  be 
readily  identified.  To  all  the  coincidences  which  have  been 
recited,  it  may  now  be  added,  that  independent  calculations, 
made  by  several  experienced  naval  ofiicers,  as  to  the  rate  at 
which  a  ship  would  drive  before  the  wind  in  such  a  storm  as 
that  described  above,  agree  almost  exactly  in  the  singular 
conclusion,  that  the  vessel,  on  the  fifteenth  morning  after  leav- 
ing Crete,  must  have  been  precisely  Avhere  tradition  has  as- 
signed the  place  of  the  Apostle's  shipwreck. 

2.  And  the  barbarous  people  shewed  us  no  little 
kindness  ;  for  they  kindled  a  fire,  and  received  us  every 
one,  because  of  the  present  rain,  and  because  of  the 
cold. 

Tlie  barbarous  {people)^  the  same  word  that  is  rendered 
barbarians  in  v.  4,  and  applied  by  the  Greeks,  and  afterwards 
by  the  Romans,  to  all  nations  but  themselves,  with  reference 
rather  to  a  diiference  of  language  than  of  civilization.  In  this 
connection,  it  is  nearly  equivalent  to  the  common  use  of  na- 
tives for  the  inhabitants  of  unknown  countries.  Showed.,  lit- 
erally, afibrded,  or  extended  to  us.  iVo  little^  literally,  not 
common  (see  above,  on  19,  11.)  Kindness.,  literally,  phi/an- 
throjyy  (see  above,  on  27,  3.)  Kindled.,  literally,  touched  (or 
lifjhted)  up  (compare  Luke  12,49.  James  3,  5.)  lieceived  us 
to  [it).,  i.  e.  to  the  fire,  or  to  their  company  (as  in  17,  5.  18, 


472  ACTS   28,  2.  3.  4. 

2G.)  Every  one,,  literally,  all^  nG^recini^  witli  the  ]>lural  pro- 
noun {us.)  Because  (or  on  account)  of  the.  rai?i^  the  jyvesent.^ 
literally,  hav'uif/  come  upon  (us)^  whieli  some  refer  to  the  pre- 
ceding storm,  but  most  inter])reters,  no  doubt  correctly,  to  a 
rain  which  followed  it.  The  ideas  of  suddenness  and  violence 
(comi)are  hjintj  on^  27,  20)  are  not  expressed  by  this  word, 
but  suggested  by  the  context.  The  ro/f/ shows  that  the  wind, 
which  no  doubt  still  continued,  could  not  be  the  south-east  or 
sirocco  with  its  stifling  heat,  but  must  have  been  the  north- 
east (see  above, 'on  27,  14.) 

3.  And  when  Paul  had  gathered  a  bundle  of  sticks, 
and  laid  (them)  on  the  fire,  there  came  a  viper  out  of 
the  heat,  and  fastened  on  his  hand. 

Paul  assists  in  keeping  up  the  fire,  which  affords  occasion 
for  a  new  proof  of  the  special  divine  care  extended  over  him. 
Having  gathered.,  literally,  turned  (or  ticisted)  together.,  a  verb 
corresponding  to  the  noun  applied,  in  19,  40.  23. 12,  to  human 
gatherings  and  combinations.  Fire.,  not  the  element  so  called, 
but  a  cognate  form,  meaning  a  heap  or  pile  of  burning  fuel. 
Came  out.,  or  according  to  the  latest  text,  coining  out  through 
the  wood  or  sticks,  in  which  it  had  been  lying,  no  doubt  in  a 
torpid  state,  until  aroused  by  the  heat.  Out  of,  or  as  some 
explain  it,  aicag  from,  or  because  of  as  in  Rev.  8,  11,  which 
is  a  rare  use  of  the  preposition.  Fastened  on,  literally,  fitted 
(itself)  down  upon,  i.  e.  with  its  mouth  or  teeth,  though  some 
infer  from  v.  5,  that  it  merely  coiled  itself  about  his  hand  with- 
out biting  it  (but  see  below,  on  that  verse.) 

4.  And  when  the  barbarians  saw  the  (venomous) 
beast  hang  on  his  hand,  they  said  among  themselves, 
No  doubt  this  man  is  a  mm-derer,  whom,  though  he 
hath  escaped  the  sea,  yet  vengeance  suffereth  not  to 
live. 

And  when  (literally,  as)  the  harharians  (or  natives,  as  in 
V.  2)  saw  the  beast  (a  Greek  word  specially  applied  to  venom- 
ous serpents)  hanging  from  (or  out  of)  his  hand,  which  seems 
naturally  to  imply  that  he  Avas  bitten,  although  some  suppose 
the  viper  to  have  merely  clung  to  him  without  inflicting  any 
wound  (see  above,  on  v.  3.)     No  doubt,  or  by  all  means,  cer- 


ACTS   28,  4-6.  4V3 

tainly  (see  above,  on  18,  21.  21,  22.)  Saved  [saved  through^ 
or  rescued^  the  same  verb  that  occurs  at  the  beginnmg  of  the 
first  verse.)  Yengeance^  Hterally,  justice^  either  as  an  act  or 
an  attribute 'of  God  (compare  2  Thess.  1,  9.  Jude  7.)  There 
is  no  need  of  supposing  a  personification,  or  a  reference  to  the 
Nemesis,  or  goddess  of  retributive  justice,  represented  by  the 
Greek  mythology  as  the  daughter  and  avenger  of  the  supreme 
Deity.  Suffereth.,  Hterally,  suffered^  m  the  past  tense,  as  de- 
noting a  result  already  fixed  and  certain.  The  inference  drawn 
by  the  barbarians  is  supposed  by  some  to  imply  that  murder 
was  punished  in  Malta  by  the  bite  of  serpents,  which  appears 
gratuitous  and  far-fetched.  Others  suppose  it  to  imply  a  pop- 
ular belief  that  the  guilty  member  would  be  providentially 
punished,  but  murder  is  not  the  only  crime  committed  with 
the  hand.  The  only  natural  supposition  is,  that  seeing  Paul 
to  be  a  prisoner,  perhaps  still  fastened  to  a  soldier,  they  in- 
ferred that  he  was  guilty  of  some  crime,  and  seeing  hun  as- 
sailed by  a  venomous  animal,  whose  bite  they  well  knew  to  be 
mortal,  they  concluded  that  his  crime  was  that  of  murder,  as 
the  highest  known  to  human  laws,  and  one  appropriately  pun- 
ished by  the  loss  of  life. 

5.  And  lie  shook  off  the  beast  into  the  fire,  and 
felt  no  harm. 

And^  or  so  then^  the  resumptive  particle  so  common  in 
this  book,  by  which  the  writer,  after  telling  what  the  natives 
said,  returns  to  his  main  subject,  and  relates  what  Paul  did. 
(See  above,  on  26,  4.  9.)  Shook  (or  more  exactly,  shaki?ig, 
having  shaken)  oJT,  (the  verb  employed  in  Luke  9,  5,  and'  a 
kindred  form  to  that  in  13,  51.  18,  6  above.)  The  beast,  or 
reptile,  as  in  v.  4.  The  fire,  not  the  word  so  rendered  in  vs. 
2.  .3,  but  the  primitive  form,  meaning  fire  in  the  proper  sense, 
or  fire  itself.  Felt  no  harm,  literally,  suffered  (or  experienced) 
no  evil.  This  does  not  mean  that  the  viper  did  not  bite,  or 
that  it  was  not  venomous,  though  so  regarded  by  the  natives, 
who  must  have  been  acquainted  with  its  nature  and  habits, 
and  who  could  not  have  expected  such  efiects  without  a  rea- 
son (see  below,  upon  the  next  verse.) 

6.  Howbeit  they  looked  when  he  shonld  have  swol- 
len, or  fallen  down  dead  suddenly ;  but  after  they  had 


474  ACTS    28,  6.  7. 

looked  a  ^reat  wliile,  and  saw  no  harm  conic  to  him, 
they  changed  their  minds,  and  said  that  he  was  a  god. 

But  they  icaited  (pv  were  icaiting)^  the  im})erfect  tense  of 
the  verb  used  above  in  3,  5.  10,  24.  27,  33.  Or,  retaining  the 
original  construction  and  Greek  idiom,  they  expected  him  to 
be  about  (see  above,  on  27,  2.  10.  30.  33)  to  be  inflamed^  the 
only  sense  supj)orted  by  the  usage  of  the  Greek  verb,  that  of 
swell  in  (J  being  either  implied  as  an  effect  and  sign  of  inflam- 
mation, or  derived  from  a  confusion  of  this  verb  Avith  one 
which  dirters  from  it  only  in  a  single  letter,  and  means  strictly 
to  be  filled  or  tilled  up.  Sudden  and  violent  inflammation  is 
described,  both  by  Lucan  and  Lucian,  as  an  effect  of  the  bite 
of  seri)ents.  Or  to  fall  down  suddenly  dead^  an  alternative 
suggested  also  by  experience.  ("  Tremblingly  she  stood  and 
on  the  sudden  dropped,"  Shakspeare,  Anthony  and  Cleopa- 
tra, 5,  2.)  But  for  much  (time,  i.  e.  long,  compare  16,  18. 
27,  14),  they  loaiting  (or  expecting)^  and  beholding  (see  above, 
on  25,  24.  2  7,  10)  no  Jiarm^  literally,  nothing  out  of  place^\.  e. 
amiss,  injurious,  elsewhere  used  only  in  a  moral  sense  (see 
Luke  23,  41.  2  Thess.  3,  2.)  Come  to  him^  literally,  happen- 
ing (occurring,  taking  place)  to  (or  towards,  in  relation  to^ 
A«m  (see  above,  on  2,  25.  6,11.  20,21.  24,15.  25,8.20.  26,7.) 
Changing  (themselves  or  their  mind),  a  verb  used  in  the  clas- 
sics, both  without  and  with  a  noun,  to  signify  a  change  of  judg- 
ment or  opinion.  The  change  in  this  case  was  the  opposite  of 
that  undergone  by  the  idolaters  at  Lystra,  who  first  tried  to 
worship  Paul,  and  then  to  kill  him,  or  at  least  consented  to  his 
being  stoned  (see  above,  on  14.  11.  13.  20.)  A  god^  not  neces- 
sarily any  particular  deity  of  their  own  or  of  the  classical 
mythology  (^sculapius,  Hercules,  etc.),  but  a  divine  person ; 
not  because  the  serpent  was  itself  regarded  as  divine,  but  be- 
cause he  had  escaped  what  they  knew  to  be  the  usual,  perhaps 
the  invariable,  efiects  of  its  virus. 

7.  In  the  same  quarters  were  possessions  of  the 
chief  man  of  the  ishand,  whose  name  was  Piibhus  ;  who 
received  us,  and  lodged  us  three  days  coiu-teously. 

In  the  (parts)  about  that  place^  i.  e.  the  place  of  shipwreck, 
on  the  north-eastern  coast  of  Malta  (see  above,  on  v.  1.) 
TFere,  a  verb  implying  permanent  possession  (see  above,  on 
4,  34.  37.  5,  4.)     Possessions^  literally,  ^^aces,  lands,  the  same 


ACTS   28,  7.  8.  475 

word  that  is  used  above,  4,  34.  5,  3.  8,  and  the  pkiral  of  that 
in  1,  18. 19.  Chief  men,,  literally,  first  (i.  e.  in  rank  or  oflice. 
Compare  the  plural  of  the  same  Greek  word  in  13,  50.  17,  4. 
25,  2.)  That  it  does  not  denote  mere  superiority  of  wealth  or 
social  station,  some  infer  from  the  fact  that  his  father  was  still 
living,  who,  in  that  sense,  would  have  had  precedence.  That 
it  rather  signifies  official  rank,  may  be  inferred  from  the  Ro- 
man name  {Puhlius),,  and  from  the  fact  that  two  inscriptions 
have  been  found  upon  the  island,  one  in  Greek  and  one  in 
Latin,  in  which  the  same  title  is  preserved  (MEL.  PRIMUS 
. . .  nPnTO:S  MEAITAIflN)  and  in  one  of  them  applied  to  a 
Roman  knight,  most  probably  the  Governor.  Cicero,  in  one 
of  his  orations  against  Verres,  speaks  of  Malta  as  dependent 
on  the  Praetor  of  Sicily,  whose  legate  or  lieutenant  Publius 
may  have  been.  Receiving  us,,  m  Greek  a  more  emphatic 
term,  implying  cordiality  and  kindness,  although  not  so 
strongly  as  the  cognate  form  of  the  same  verb  in  2,  41.  15, 
4.  18,27.  24,3.  Lodged,,  in  its  modern  sense,  is  too  re- 
stricted to  convey  the  force  of  the  original,  which  means  to 
entertain  as  guests,  and  comprehends  all  the  rites  of  hospi- 
tality, as  well  as  the  mere  furnishing  of  shelter  for  the  night 
or  even  comfortable  quarters  (see  above,  on  10,  6.  18.  23.  32. 
21, 16.)  Courteously,,  not  the  word  so  rendered  in  27,  3,  but 
an  analogous  compound  of  the  same  verb  or  adjective  with 
another  noun,  and  meaning  benevolently,,  amicably,  kindly. 
Three  days,,  i.  e.  probably  until  they  could  be  otherwise  ac- 
commodated for  their  residence  of  three  months  in  the  island 
(see  below,  on  v.  11.)  Us,,  not  the  whole  ship's  company,  as 
some  suppose,  for  this  was  too  large  to  be  so  received,  and 
probably  dispersed  at  once;  but,  as  in  v.  10,  Paul  and  his 
companions,  Luke  and  Aristarchus  (see  above,  on  27,  2),  with 
probably  the  Roman  officer,  and  possibly  the  whole  detach- 
ment under  his  command. 


8.  And  it  came  to  pass,  that  the  father  of  Pubhus 
lay  sick  of  a  fever  and  of  a  bloody  flux,  to  whom  Paul 
entered  in,  and  prayed,  and  laid  his  hands  on  him,  and 
healed  him. 

The  Apostle  was  enabled  to  repay  this  kindness  to  himself 
and  his  companions  in  a  very  gratifpng  manner.  It  came  to 
pass,,  or  happened,,  either  afterwards  or  at  the  time  of  this 


410  ACTS   28,  8.  9. 

hosjtitabk'  cntcrtainmeiit,  t/iat  the  father  of  Publlus  lay^  or 
was  lying  down,  tlie  same  verb  that  is  rendered  kept  his  bed 
in  9,  33,  and  repeatedly  applied  in  the  Gospels  to  a  recumbent 
posture,  both  at  meals  (Mark  2,  15.  14,  3.  Luke  5,  29)  and  on 
a  sick  bed  (Mark  1,  30.  2,  4.  Luke  5,  25.  John  5,  3.  6.)  Seized, 
confined,  or  held  fast,  elsewhere  applied  to  pressure  outward 
(7,  57)  and  inward  (18,5),  and  in  the  Gospels  to  the  pressure 
or  constraint  of  fear  (Luke  8,  37)  and  illness  (Matt.  4,  24.  Luke 
4,38),  which  is  the  meaning  here.  Dysentery  and  fever,  by 
■which,  in  its  worst  form,  it  is  commonly  attended.  A  fever, 
literally, /t/vr.?,  in  the  plural,  a  form  of  exj)ression  also  found 
in  the  Greek  medical  writers,  and  supposed  to  refer  to  the  in- 
termittent ])aroxysms  of  the  disease.  This  is  one  of  the  pas- 
sages in  which  it  is  thought  by  some  that  Luke's  professional 
habits  may  be  traced.  (See  above,  on  3,  7.  9, 18.  33.  12,  23. 
13,  11.  20,  9.)  It  has  been  alleged  that  this  disease  is  unknown 
on  the  island  of  3Ialta ;  but  besides  the  changes  Avrought  in 
this  respect  by  lapse  of  time  and  the  advance  of  cultivation,  the 
assertion  is  disproved  by  the  experience  both  of  travellers  and 
resident  physicians.  Going  in  andx>rayiny  (or  having  prayed, 
but  see  above,  on  1,  24),  thereby  avowing  that  he  healed  him, 
not  in  his  own  strength,  but  as  an  instrument  of  the  divine 
mercy  (see  above,  on  9,  40.)  It  has  been  well  observed,  that 
Paul  experienced,  almost  at  the  same  time,  two  fulfilments  of 
his  Master's  promise,  "  they  shall  take  up  serpents ;  and  if  they 
drink  any  deadly  thing,  it  shall  not  hurt  them ;  they  shall  lay 
hands  on  the  sick,  and  they  shall  recover  (Mark  16,  18.)" 

9.  So  when  this  was  done,  others  also,  which  had 
diseases  in  the  island,  came,  and  were  healed  — 

The  healing  of  the  father  of  their  host  was  only  the  begin- 
ning of  a  series  of  such  miracles,  including,  if  the  words  are  to 
be  strictly  understood,  all  the  sick  upon  the  island,  or  at  least 
all  who  could  be  brought  to  the  Apostle.  Nor  is  this  incred- 
ible, the  population  being  probably  a  small  one,  and  his  stay 
protracted  through  the  winter.  This  therefore  having  take?! 
pjlace  (i.  e.  the  miracle  of  healing  mentioned  in  the  verse  pre- 
ceding) others  (or  more  exactly,  the  rest,  those  remaining,  as 
in  2,37.  5,13.  17,9.  27,44)  having  infirmities  (diseases,  the 
noun  corresponding  to  the  adjective  in  4,  9.  5,  15. 16,  and  the 
verb  in  9,  37.  19, 12)  came  (or  more  exactly,  came  to,  i.  e.  to 
him),  as  he  could  not  go  to  them,  being  still  a  prisoner  (see 


ACTS  28,  9.  10.  411 

aboA'e,  on  v.  4)  a7id  icere  healed,  or  more  exactly  cured,  the 
Greek  verb  meaning  strictly  cai'ed  for,  but  with  special  refer- 
ence to  the  sick  (see  above,  on  17,  25,  and  compare  4,  14. 
5,  16.  8,  1.) 

10.  Who  also  honoured  us  with  many  honours; 
and  when  we  departed,  they  laded  (us)  with  such 
things  as  were  necessary. 

The  effect  6f  these  extraordinary  favours  on  the  barbarians 
or  rustic  population  is  expressed  by  two  of  its  external  signs. 
Who  cdso  (i.  e.  not  content  with  praising  God,  or  simply 
thanking  Paul)  honoured  us  (the  whole  party)  loith  many  hon- 
ours (or  attentions),  i.  e.  marks  of  affection  and  respect  during 
our  stay  among  them.  As  the  word  translated  honours  some- 
times means  ^>/7'ce  or  value,  and  is  always  so  used  elsewhere  in 
the  book  before  us  (see  above,  on  4,  34.  5,  2.  3.  7,  16.  9,  19), 
some  retain  that  meaning  here  and  understand  the  clause  of 
fees  or  pecuniary  gifts,  to  Avhich  the  word  honorarium  is  ap- 
plied in  Latin,  and  even  the  word  honos,  it  would  seem,  in 
one  of  Cicero's  epistles  {ut  medico  ho?ios  haheretur),  and  the 
Greek  w^ord  itself  in  1  Tim.  5,  17  (compare  v.  3  of  the  same 
chapter)  as  explained  by  some  interpreters.  But  all  these 
parallels,  together  with  one  found  in  the  Apocrypha  (Ecclus. 
38,  1),  are  either  doubtful  or  determined  by  the  context ; 
whereas  here  the  wider  sense  is  equally  appropriate  and  much 
more  natural,  especially  as  these  honours  seem  to  have  con- 
tinued during  their  abode  upon  the  island,  and  to  be  distin- 
guished from  the  presents  made  to  them  at  their  departure. 
Laded  us,  hterally,  laid  upon  us,  which  denotes  not  merely 
that  they  put  the  things  into  the  ship,  but  that  the  gifts  were 
very  numerous  and  abundant.  lVhe7i  ice  departed,  literally, 
o?i  our  setting  sail,  or  setting  out,  the  nautical  expression  for 
departure  from  a  seaport,  used  above  in  13,  13.  16,  11.  18,  21. 
20,  3.  13.  21,  1.  2.  27,  2.  4.  12.  21.  Such  things  as  were  7ieces- 
sary,  literally,  the  things  (pertaining)  to  the  iise  or  need  (or 
according  to  the  latest  critics  7ieeds  or  icants)  of  Paul  and  his 
companions.  For  the  usage  of  the  Greek  noun,  see  above, 
on  2,  45.  4,  35.  6,  3.  20,  34  (comparing  Phil.  2,  25.  4,  16.) 
These  gifts,  consisting  no  doubt  chiefly  or  entirely  in  pro- 
visions and  other  necessaries  for  the  voyage,  were  particu- 
larly seasonable  after  the  hardships  and  losses  of  the  ship- 
wreck. 


478  ACTS  28,   11-13. 

11.  And  after  three  nionths  we  departed  in  a  ship 
of  Alexandria,  which  liad  wintered  in  the  isle,  whose 
sign  was  Castor  and  Pollux. 

After  three  7nonths^  probably  as  soon  as  navigation  was 
considered  sate  (see  above,  on  27,  9.)  We  departed.,  set  sail, 
put  to  sea,  the  same  verb  that  occurs  in  the  preceding  verse. 
W/tich  had  tcintered  (literally,  having  wintered)  in  the  island 
(]Malta),  ])crha])s  driven  there  as  the  other  was.  but  more  suc- 
cessful in  avoiding  shipwreck.  An  Alexandria?!  (vessel)  like 
the  other ;  this  particular  is  added  in  the  Greek  text  by  a  kind 
of  attert bought  to  the  statement  of  its  having  wintered  in  the 
island,  as  if  he  had  said,  '  which,  by  the  way,  was  also  a  ship 
of  Alexandria.'  Whose  sign  teas  is  in  Greek  a  single  w^ord, 
and  that  an  adjective,  meaning  signed,  signalized,  distin- 
guished, designated  by  a  badge.  The  ancient  ships,  besides 
the  image  of  some  tutelary  god  upon  the  stern,  bore  a  carved 
or  painted  figure-head  upon  the  prow,  which  gave  name  to 
the  vessel ;  but  in  some  cases,  and  perhaps  in  this,  the  itisigne 
and  tutela  were  the  same.  Castor  and  Pollux^  literally,  Di- 
oscuri^ i.  e.  the  boys  or  sons  of  Jupiter  (and  Leda),  regarded 
by  the  ancients  as  the  gods  of  navigation  and  the  guardians 
of  seamen.  This  particular  is  mentioned,  not  to  show  the 
piety  or  superstition  of  the  mariners,  nor  to  show  how  Paul 
was  brought  into  compulsory  contact  with  heathenish  corrup- 
tions, but  as  a  lively  reminiscence  on  the  part  of  an  eye- 
witness. As  to  the  number,  size,  and  quality  of  these  ships, 
see  above,  on  27,  6. 

12.  13.  And  landing  at  Syracuse,  we  tarried  (there) 
three  days.  And  from  thence  we  fetched  a  compass, 
and  came  to  Rhegium ;  and  after  one  day  the  south 
wind  blew,  and  we  came  the  next  day  to  Puteoli  — 

Landing^  literally,  being  brought  down  (see  above  on  21, 
3.  27,  3.)  tSgracuse^  the  famous  capital  of  Sicily,  on  the  east- 
ern coast,  still  in  existence  under  the  same  name,  but  with  not 
more  than  a  twentieth  of  its  ancient  population.  Tarried,  re- 
mained over  (see  above,  on  10,  48.  15,  34.  21,  4.  10),  either  for 
purposes  of  trade,  or  waiting  for  a  favourable  wind.  Fetched 
a  coinpasSy  hterally,  coining  "(or  going)  round,  i.  e.  as  some 
suppose,  round  the  island  or  the  southern  point  of  Italy,  or  out 


ACTS  28,  13.  14.  470 

to  sea  in  order  to  avoid  the  coast,  or  along  the  windings  of  the 
coast  itself;  but  most  interpreters  now  understand  it  either  of 
the  zigzag  movement  technically  known  as  tacking,  or  of  the 
more  irregular  course  caused  by  an  unfavourable  wind.  6'«me, 
or  came  down,  the  verb  used  to  denote  arrival  at  a  place  in 
16,1.  18,19.24.  20,15.  21,7.25,13.20,7.27,12.  Rhegi- 
um^  now  Reggio,  a  seaport  near  the  south-west  point  of  Italy 
opposite  Messina.  It  was  ruined  by  an  earthquake  in  1783, 
but  is  still  the  chief  town  of  the  province  of  Calabria  in  the 
kingdom  of  Naples,  and  has  nearly  twenty  thousand  inhabit- 
ants. The  south  wind  (see  above,  on  27,  10)  sjyringing  up^ 
arising,  a  Greek  verb  used  in  the  same  sense  by  Polybius  and 
Thucydides.  The  next  day  is  in  Greek  a  plural  adjective 
analogous  to  seco7idary^  but  used  in  the  specific  sense  of  be- 
longing to  (or  happening  on)  the  second  day  (compare  the 
similar  derivation  from  four  in  John  11,  39.)  Its  appUcation 
to  persons  (we  of  or  on  the  second  day)  is  wholly  foreign  from 
our  idiom ;  but  the  sense  is  clear.  One  day  would  be  sufficient 
with  a  fair  wind  to  proceed  from  Rhegium  to  Puteoh,  now 
Pozzuoli  or  Puzzuoli,  seven  miles  south-west  of  Naples,  once  a 
place  of  great  resort,  both  on  account  of  its  mineral  springs 
from  which  or  from  their  odour  it  derived  its  name,  and  as 
the  landing  place  of  the  Egyptian  corn-ships,  the  arrival  of 
which  was  an  occasion  of  great  interest,  as  described  by  Sene- 
ca and  Suetonius. 

14.  Where  we  found  brethren,  and  were  desired  to 
tarry  with  them  seven  days ;  and  so  we  went  toward 
Rome. 

Even  here  they  found  Christians,  showing  how  extensively 
the  gospel  had  already  been  diifused,  though  some  suppose 
the  ""  brethren  "  at  Puteoli  to  have  been  Alexandrians  residing 
there  for  purposes  of  trade.  We  icere  desired^  invited  or  en- 
treated (see  above,  on  27,  33.  34.)  The  very  same  verb  fol- 
lowed by  the  same  preposition  has  in  2  Cor.  7,  7  the  sense  of 
being  comforted  in^  which  some  suppose  to  be  the  meaning 
here  ;  but  this  requires  a  change  of  text,  so  as  to  read  tarrying 
(not  to  tarry),  an  emendation  without  manuscript  authority. 
It  seems  to  be  impHed  that  this  request  was  granted,  which 
could  not  have  been  without  the  leave  of  the  centurion,  an- 
other proof  of  his  indulgent  treatment  of  his  i)risoner,  what- 
ever may  have  been  the  motive  (see  above,  on  27,  3.  43.)    And 


480  ACTS    28,    It-IG. 

50,  i.  e.  aller  those  delays  and  interruptions,  we  went  toward 
lioine^  a  plirase  analoi2:ous  to  that  in  27,  1  {sail  into  Italy) 
and  others  there  referred  to.  But  the  best  jihiiological  inter- 
preters regard  it  as  denoting  their  arrival,  as  it  does  in  the 
beginning  of  v.  IG,  and  explain  what  intervenes  as  a  parenthe- 
sis or  supplementary  addition.  *  So  we  came  to  Rome,  but  on 
the  way,  certain  brethren  came  to  meet  us,  tfec' 

15.  And  from  thence,  when  the  brethren  heard  of 
us,  they  came  to  meet  us  as  far  as  Appii  Porum,  and 
the  Three  Taverns ;  whom  when  Paul  saw,  he  thanked 
God  and  took  courage. 

And  thence  (from  Rome)  the  brethren  (Christians  there  re- 
siding) hearing  (or  having  heard)  the  (things)  about  us  (or 
concerning  us)^  i.  e.  of  their  arrival  at  Puteoli,  their  stay  at 
which  place  would  aflbrd  time  for  the  news  to  be  received  at 
Rome.  Came  out  to  meet  vs,  an  attention  similar  to  that  so 
often  paid  at  parting  with  distinguished  and  beloved  guests 
(see  above,  on  15,  3.  20,  37.  21,  5.)  There  is  no  need  of  sup- 
posing a  formal  division  into  two  companies,  but  only  that 
some  set  out  earlier  than  others,  so  that  Paul  found  them 
waiting  at  two  well-known  stopping  places  on  the  Via  Appia, 
the  oldest  and  most  famous  of  the  Roman  roads,  leading  from 
the  capital  to  Capua  and  thence  to  Brundisium.  Appii  Forum 
was  a  market-place,  and  Tres  Tabernae  a  group  of  shops  or  inns, 
the  former  above  forty  miles  from  Rome,  the  latter  about  ten 
miles  nearer.  Appii  Forum  is  described  by  Horace  in  a  well- 
known  passage  of  great  humour ;  and  both  are  named  together 
in  one  of  Cicero's  epistles,  dated  from  Appii  Forum  and  refer- 
ring to  another  letter  written  a  few  hours  before  from  Tres  Ta- 
bernae. Who}7i  JPaid  seeing,  and  beholding  in  them  living  rep- 
resentatives of  that  im^Dortant  church  which  he  had  so  long 
purposed  and  desired  to  visit  (see  above,  on  19,  21.  23,  11,  and 
compare  Rom.  1,  0-15),  having  thanked  God,  for  his  safe  arrival 
and  the  fulfilment  of  his  hopes  so  long  cherished  and  deferred, 
he  took  courage,  either  in  the  passive  sense  of  receiving  encour- 
agement from  God,  or  in  the  active  sense  of  rallying  his  jaded 
spirits,  and  rousing  himself  to  new  or  more  implicit  trust  in 
the  divine  j^rotection. 

10.  And  when  we  came  to  Rome,  the  centurion 


ACTS   28,  16.  481 

delivered  the  prisoners  to  the  captain  of  the  guard; 
but  Paul  was  suffered  to  dwell  by  himself  with  a  sol- 
dier that  kept  him. 

Having  mentioned  Paul's  reception  by  the  Christians  (or 
the  Clmrch)  at  Rome,  Luke  now  describes  his  treatment  by 
the  public  authorities.  ^Ve  came,  implying  that  the  writer 
Avas  still  with  him.  We  came  to  (or  into)  Home,  the  same 
phrase  with  which  v.  14  closes,  the  narrative  there  interrupted 
being  here  resumed  after  the  statement  (in  v.  15)  of  what 
happened  by  the  way.  As  if  he  had  said,  '  so  then,  when  we 
got  to  Rome  at  last,  the  centurion,  etc'  The  special  commis- 
sion of  Julius  now  expired  on  his  delivering  Paul  to  the  cap- 
tain of  the  guard,  or  as  the  Greek  word  literally  means,  the 
commander  of  the  cam]),  i.  e.  of  the  Praetorian  camp,  occupied 
by  the  Praetorian  or  Imperial  Guard,  created  by  Augustus, 
and  pennanently  organized  under  Tiberius  by  Sejanus.  This 
formidable  force,  like  the  Janissaries  of  modern  history,  be- 
came the  most  powerful  body  in  the  state,  and  finally  con- 
trolled the  choice  of  the  Emperor  himself.  There  were  usual- 
ly two  Praetorian  Prefects,  or  commanders  of  this  guard ;  but 
under  Nero,  the  place  was  filled  for  a  time  by  his  preceptor 
Burrus  without  any  colleague.  Hence  some  have  inferred 
that  as  only  one  is  mentioned  here,  it  must  have  been  this  per- 
son, and  attempt  to  fix  the  time  of  Paul's  arrival  by  the  fact 
that  Burrus  was  put  to  death  in  March,  A.  D.  62.  It  is  evi- 
dent, however,  that  no  such  conclusion  can  be  drawn  from  the 
use  of  the  singular  number,  which  may  just  as  well  denote  the 
one  on  duty,  or  be  taken  as  equivalent  to  one  of  the  prefects 
or  commanders.  The  delivery  of  Paul  to  this  high  ofiicer 
agrees  exactly  with  an  order  of  the  Emperor  Trajan,  forty 
years  later,  to  the  younger  Pliny,  that  a  prisoner  from  his 
province  should  be  sent  to  the  Praetorian  Prefects.  ( Vinctus 
niittl  ad p/raefectos  2)raetorii  9nei.)  The  first  clause  relates  to 
tlie  d(!livery  of  all  the  prisoners  (see  above,  on  27,  1.  4:3),  but 
the  last  to  the  disposal  made  of  Paul  in  particular.  I^ut  to 
Paid  it  teas  p)ermitted  (or  allowed,  as  in  21,  39.  40.  26,  1.  27, 
3),  not  by  the  centurion,  whose  power  over  him  had  ceased, 
but  no  doubt  by  the  Prelect,  who  had  now  assumed  the 
charge  of  him.  To  dwell  (literally,  to  stay,  remain,  abide, 
continue)  hij  himself,  i.  e.  apart  from  other  prisoners,  but  not 
entirely  alone,  as  appears  from  what  is  added  in  the  last  clause, 
\oith  the  soldier  (not  a  soldier,  but  the  one  already  mentioned 
VOL.  II. — 21 


482  ACTS  28,  IG.  17. 

as)  keepiiiff  (i.  e.  guardinnr,  wateliing)  him.  (See  above,  on 
12,  G.  21,33.  22,30.  23,35.  24,23.  26,29.)  The  definite 
form  of  the  expression  lias  respect  to  the  general  method  of 
confinement,  not  to  the  person  of  the  guard,  Avhich  was  no 
doubt  continually  changed,  thereby  aflfording  Paul  the  oppor- 
tunity of  talking  with  a  multitude  of  the  imperial  guards  in 
turn,  to  which  some  suppose  him  to  allude  in  Phil.  1,  13.  Even 
the  confinement  here  described  was  indulgence  in  comparison 
with  that  to  which  most  prisoners  were  subjected,  and  was 
probably  owing  to  the  favourable  statements  made  by  Festus 
in  writing  and  by  Julius  orally.  (See  above,  on  25,  25.  2G,  31.) 


17.  And  it  came  to  pass,  that  after  three  days 
Paul  called  the  chief  of  the  Jews  together ;  and  when 
they  were  come  together,  he  said  imto  them,  IMen  (and) 
brethren,  tlioudi  I  have  committed  nothino;  against  the 
people,  or  customs  of  our  fathers,  yet  was  I  dehvered 
prisoner  from  Jerusalem  into  the  hands  of  the  Ro- 
mans— 

It  came  to  pass  is  not  a  pleonastic  or  superfluous  expres- 
sion, but  equivalent  to  sapng,  the  next  remarkable  occurrence 
after  Paul's  arrival  was  that  after  three  days,  etc.,  thus  mark- 
ing, as  it  were,  the  stages  or  divisions  of  the  narrative.  After 
three  days^  during  which  interval  Paul  may  have  removed 
from  the  Prsetorian  camp  to  the  private  lodging  mentioned  in 
V.  23,  and  where  the  interview  about  to  be  recorded  would 
more  probably  take  place  than  in  a  camp  or  prison.  Paul^  or 
according  to  the  oldest  manuscripts  and  versions,  Ae,  without 
expressly  naming  him.  Called  together^  to  or  for  himself^ 
which  is  the  full  force  of  the  middle  voice  in  Greek.  The 
chief  or  more  exactly,  those  heing  chiefs  to  wit,  at  that  time, 
the  actual  existing  chiefs,  perhaps  with  some  allusion  to  their 
banishment  by  Claudius  (see  above,  on  18,  2)  and  restoration 
under  the  mild  government  of  Nero  during  the  first  five  years 
of  his  reign.  The  sense  Avill  then  be,  '  those  who  now  again 
were  recognized  as  chiefs  and  representatives  of  the  Jews  at 
Rome.'  (Compare  the  similar  expression  used  in  13,  1,  and 
there  explained.)  It  has  been  disputed  whether  these  were 
elders  and  rulers  of  the  synagogue,  or  merely  heads  of  families 
and  men  of  weight  in  the  coramimity;  but  the  two  classes 


ACTS  28,  17.  483 

are  in  fact  coincident,  the  elders  both  of  the  Jewish  and 
the  early  Christian  church  comprising  most  of  those  to  whom 
the  description  above  given  would  apply.  Some  have  thought 
it  strange  that  the  Apostle's  first  communication  should  have 
been  with  unbelieving  Jews,  and  not  with  that  community  of 
Christians,  in  whom  he  had  long  felt  so  deep  an  interest,  and 
to  whom  he  had  addressed  the  greatest  of  his  doctrinal  epistles. 
But  having  related  the  readiness  and  eagerness  with  which  the 
Roman  Christians  came  forth  to  receive  Paul,  Luke  might 
leave  his  readers  to  infer  from  that  fact,  as  a  matter  of  course, 
the  cordial,  confidential  intercourse  which  afterwards  took 
place  between  them,  and  instead  of  dwelling  upon  facts  that 
any  one  could  take  for  granted,  might  proceed  to  mention 
others  not  so  easily  conjectured,  and  for  that  very  reason 
needing  to  be  placed  on  record.  The  surprise  felt  at  Paul's 
negotiation  with  these  Jews  is  of  itself  enough  to  justify  its 
being  given  at  full  length,  while  other  matters  are  omitted, 
which  if  stated  would  have  generated  no  surprise  at  all.  As 
to  the  motive  of  this  singular  proceeding,  it  was  not  mere 
anxiety  to  stand  well  with  the  Jews  at  Rome,  or  to  avoid  their 
machinations,  neither  of  which  could  give  the  great  Apostle, 
after  all  that  he  had  passed  through,  much  uneasiness ;  but 
rather  an  intention  to  Avind  up  his  deahngs  with  his  unbeliev- 
ing brethren  by  a  solemn  declaration  of  the  truth  as  to  him- 
self and  the  religion  which  he  now  professed,  and  thus,  through 
them  as  representatives,  to  bid  farewell  to  Israel  according  to 
the  flesh  for  ever.  In  this  last  appeal  and  apology,  he  uses  his 
old  formula.  Men  and  brethren^  thereby  acknowledging  them 
still,  not  only  as  his  countrymen,  but  also  as  his  coreUgionists, 
or  fellow- Jews.  (See  above,  on  2,  29.  7,2.  13,  2G.  22,1.  23,1. 
6.)  I  having  done  nothing  contrary  (or  hostile^  see  above, 
on  26,  9)  to  the  people  (i.  e.  to  the  rights  and  privileges  of  the 
Jewish  church  or  chosen  race)  nor  to  the  p>aternal  (or  ances- 
tral^ see  above,  on  22,  3.  24,  14)  institutions  (see  above,  on  G, 
14.  15,  1.  16,  21.  21,  21.  26,  3),  (nevertheless  as)  a  priso?ier 
from  Jerusalem  icas  delivered  into  the  hands  of  the  Momans. 
Two  questions  have  been  raised  as  to  the  truth  and  ingenuous- 
ness of  this  statement.  Tlie  first  is,  how  Paul  could  deny  that 
he  had  opposed  the  Jewish  church  and  institutions,  Avhen  his 
whole  hie  as  a  Christian  had  been  spent  in  maintaining  that 
they  were  not  necessary  to  salvation.  The  answer  is  the  same 
that  Paul  himself  gave  before  Felix  (24,  14-16)  and  Agiippa 
(26,  6-8.  21-23),  namely,  that  he  did  not  embrace  Christianity 


484  ACTS   28,  17.  18. 


as  a  siiccedancum  for  the  old  reliction,  hut  as  its  lejijitimate 
successor  and  jn-cdictcd  consunimation,  so  that  the  Christian 
was  in  i'act  the  best  Jew,  or  rather  the  only  Israelite  indeed 
in  -wliom  there  was  no  guile  (compare  John  1,  48.)  The  Mo- 
saic ceremonies,  having  been  intended  for  a  temporary  pur- 
pose now  accomplished,  could  no  longer  be  essential  or  even 
conducive  to  salvation.  The  other  question  is,  how  Paul  could 
justly  represent  the  Jews  as  having  betrayed  him  to  the  Ro- 
mans, when  in  fact  he  had  himself  declined  the  jurisdiction  of 
the  Sanhedrim  and  appealed  to  the  imperial  tribunal  (see 
above,  on  25,  9-12.)  Tlie  answer  is,  that  Paul  is  here  referring 
not  to  the  outward  form  of  the  proceedings,  but  to  their  secret 
springs  and  actual  effects.  His  original  transfer  from  the 
power  of  the  Jews  to  that  of  the  Romans,  though  immediately 
occasioned  by  the  armed  interference  of  the  latter,  was  ulti- 
mately referable  to  the  violence  and  malice  of  the  former  (see 
above,  on  21,  31.  32.)  So  too,  his  final  appeal  to  Cesar,  though 
a  voluntary  act,  was  rendered  necessary  by  the  continued 
machinations  of  the  Jews  against  his  life  and  the  apparent 
connivance  of  the  Procurator  Festus  (see  above,  on  23,  12. 
25,  3.  9-12.)  It  was  therefore  true,  in  fact  if  not  in  form,  that 
Paul  was  forced  into  the  power  of  the  Romans  and  the  pres- 
ence of  the  emperor  by  the  treacherous  and  murderous  designs 
of  his  own  countrymen.  The  immediate  reference  is  here  to 
his  original  transfer  from  the  Jewish  to  the  Roman  power,  as 
appears  from  what  is  added  in  the  next  verse. 

18.  AYho,  when  they  had  examined  me,  would  have 
let  (me)  go,  because  there  was  no  cause  of  death  in  me. 

As  an  aggravation  of  their  guilt  in  thus  betraying  him,  he 
adds,  that  they  prevented  his  acquittal  by  the  Romans  when 
convinced  that  he  was  innocent,  after  a  judicial  investigation 
(for  the  usage  of  the  Greek  verb,  see  above,  on  4,  9.  12,  19. 
24,  8.)  This  is  not  a  mere  inference  or  conjecture,  but  a  sup- 
plementary completion  of  Luke's  narrative  in  25,  8.  9,  where 
we  read  that  after  Paul's  refutation  of  the  charges,  Festus 
asked  him  if  he  would  be  tried  again  before  the  council  at 
Jerusalem.  The  seeming  abruptness  of  this  joroposition,  and 
its  destitution  of  all  ground  or  reason,  are  in  some  degree  re- 
moved by  Paul's  own  statement  to  the  Jews  at  Rome,  which 
although  perfectly  consistent  with  the  other  narrative,  com- 
l)letes  it  by  informing  us,  that  in  the  interval  between  Paul's 


ACTS   28,  ]8.  19.  485 

defence  and  Festiis's  proposal,  the  latter  had  expressed  a  wish 
to  set  him  free,  but  by  the  opposition  of  the  Jews  had  been 
induced  to  offer  a  new  trial  as  a  sort  of  compromise.  This, 
while  it  explains  the  Procurator's  conduct,  does  not  in  the 
least  extenuate  his  error  in  sacrificing  Paul's  rights  to  the 
wishes  of  his  enemies,  and  proposing  a  new  trial  when  he 
ought  to  have  acquitted  and  discharged  him.  (See  above,  on 
25,  12.25.   26,31.32.) 

19.  But  when  the  Jews  spake  against  (it),  I  was 
constrained  to  appeal  unto  Cesar  ;  not  that  I  had  aught 
to  accuse  my  nation  of. 

The  Jews  contradicting  or  opposing  (the  proposal  to  ac- 
quit or  set  him  free),  I  was  constrained  (compelled  or  forced) 
to  appecd  to  Cesar  (or  invoke  the  emperor,  see  above,  on  25, 
11.)  The  compulsion  here  alleged  is  not  a  physical  compul- 
sion, forcing  him  against  his  mil  to  take  this  step,  but  a  moral 
force,  depriving  him  of  any  other  means  by  which  he  could 
ensure  his  safety.  As  the  Jews  were  determined  to  destroy 
him,  and  Festus  seemed  unable  or  imwilling  to  protect  him, 
he  was  forced,  as  his  only  means  of  safety,  to  assert  his  civic 
rights  and  to  mvoke  the  imperial  protection.  It  was  therefore 
simply  a  defensive  measure,  and  involved  no  charge  against 
the  Jews  as  a  nation,  of  which  he  here  still  claims  to  be  a 
member.  The  idea  is  not  that  his  persecution  in  Judea  was  a 
local  one,  for  which  the  Jews  at  large  were  not  responsible ; 
for  the  sacred  history  uniformly  treats  the  proceedings  against 
Christ  and  his  apostles  as  a  national  offence.  The  distinction 
drawn  is  not  between  the  whole  race  and  its  subdivisions,  but 
between  offensive  and  defensive  action  on  the  part  of  Paul 
himself;  and  even  this  has  reference  only  to  his  formal  appeal. 
He  does  not  say,  and  could  not  say  with  truth,  that  he  had 
no  complaint  to  make  against  his  nation ;  nay,  he  had  already 
made  one  in  this  very  speech,  to  wit,  that  they  had  betrayed 
him  to  the  Romans  and  prevented  his  acquittal  and  discharge. 
Not  that  I  had.,  might  have  been  translated  more  exactly,  7iot 
as  having.,  and  immediately  connected  with  the  verb  preced- 
ing, /  was  forced  to  appeal  to  Cesar  (for  my  own  protection) 
not  as  having  ajiy  thing  to  charge  my  nation  icith  (at  this 
tribunal.)  This  view  of  the  grammatical  construction  does 
away  with  an  additional  charge  of  disingenuousness,  by  evinc- 


480  ACTS   28,   19.  20. 

ino:  that  tlic  last  clause  of  the  verse  before  us  has  exclusive 
reference  to  the  form  and  i^rountl  of  Paul's  appeal  to  Nero, 
■which  was  purely  a  defensive  act,  involvinc::  no  attack  what- 
ever ui)on  others,  whether  innocent  or  guilty  with  respect  to 
the  appellant. 

20.  Por  this  cause  therefore  have  I  called  for  you, 
to  see  (you)  and  to  speak  with  (you),  because  that 
for  the  hope  of  Israel  I  am  bound  with  this  chain. 

For  this  caiise^  not  the  one  suggested  in  the  last  clause,  as 
the  English  version  seems  to  mean,  but  that  involved  in  the 
preceding  statement;  because  he  had  been  passive  in  this 
whole  affair,  not  active ;  because  he  was  ^'  more  sinned  against 
than  sinning ; "  because  his  present  errand  to  the  court  was 
not  to  bring  a  charge  against  his  nation,  but  to  save  liimself 
from  their  injustice;  for  this  cause  he  had  called/or  (or  in- 
vited) them,  to  see  (them)  and  speak  with  (or  talk  to)  them, 
that  they  might  not  of  themselves  suspect,  or  be  induced  by 
others  to  believe,  that  he  was  an  apostate  and  a  traitor  to  the 
theocracy  in  which  they  gloried.  For  (not  because,  which 
changes  the  relation  of  the  clauses),  so  far  is  this  from  being 
true,  that  I  am  actually  suffering  because  of  my  fidelity  to  that 
religion  which  they  charge  me  with  abandoning.  Ofi  account 
(or  for  the  sake)  of  the  hope  of  Israel,  I  wear  (or  a?n  surround- 
ed by)  this  chain,  the  one  by  which  he  was  attached  to  the 
accompanying  soldier.  (See  above,  on  v.  16,  and  compare  the 
use  of  the  same  compound  verb  in  Heb.  5,  2.  12,  1.)  By  this 
skilful  but  most  natural  conclusion,  Paul  connects  the  simple 
statement  of  his  own  case,  and  the  purpose  of  his  present  visit, 
with  the  great  Messianic  doctrine  which  was  at  once  the  cen- 
tre of  the  Jewish  and  the  Christian  systems.  Here,  as  in  23, 
6.  24,  15.  26,  6.  7,  the  hope  of  Israel  is  faith  in  the  Messiah  as 
predicted  in  the  Hebrew  Scriptures.  Here  too,  as  in  his  pre- 
vious apologies  just  cited,  he  describes  this  hope  as  the  occa- 
sion of  his  sufferings,  because  it  was  his  Messianic  doctrine 
that  had  caused  the  breach  between  him  and  his  countrymen, 
and  thus  led  to  his  loss  of  liberty  and  accusation  as  a  renegade 
and  heretic.  But  this  doctrine,  far  from  involving  a  rejection 
of  the  ancient  Jewish  faith,  was  in  his  view  an  inflexible  ad- 
herence to  it,  and  he  thus  comes  back  to  the  point  from  which 
he  set  out,  namely,  that  the  best  Christian  is  the  best  Jew  in 


ACTS  28,  20.  21.  487 

the  true  sense  of  the  term  ;  "for,"  as  he  had  said  lono-  before  in 
writin2^  to  the  Jews  at  Rome,  "lie  is  not  a  Jew,  wliieh  is  one 
outwardly ;  neither  (is  that)  circumcision,  which  is  outward  in 
the  flesh ;  but  he  (is)  a  Jew,  which  is  one  inwardly ;  and  cir- 
cumcision (is  that)  of  the  heart,  in  the  spirit,  (and)  not  in  the 
letter,  whose  praise  (is)  not  of  men,  but  of  God."  (Rom.  2, 
28.  20.) 

21.  And  they  said  unto  him,  We  neither  received 
letters  out  of  Judea  concerning  thee,  neither  any  of  the 
brethren  that  came  shewed  or  spake  any  harm  of  thee. 

Paul's  address  presented  two  points  to  his  Jewish  hearers ; 
his  motive  in  appealing  to  the  Emperor  (vs.  17-19),  and  his 
firm  adherence  to  the  ancient  doctrine  (v.  20.)  To  both  these 
they  reply  in  the  same  order,  to  the  first  in  this  verse,  to  the 
second  hi  v.  22.  Letters^  the  same  word  that  is  rendered 
learning  in  26,  24,  the  strict  sense  in  both  cases  being  icritings. 
JVor  did  any  {one)  of  the  brethren  coming  (or  arriving  here) 
report  or  tell  any  {thing)  about  thee  (that  was)  evil.  Report  and 
tell  may  possibly  have  reference  to  ofiicial  and  colloquial  com- 
munication. Any  of  the  brethren  coming  (or  that  came)  may 
seem  in  English  to  imply  that  some  had  come,  but  that  none 
of  them  had  brought  any  bad  account  of  Paul.  In  the  Greek, 
however,  there  is  no  such  implication,  as  the  participle  {com- 
ing)  agrees  with  the  singular  pronoun  {any  one.)  It  is  rather 
implied,  though  not  explicitly  aftirmed,  that  no  one  had  ar- 
rived who  could  have  brought  the  news  of  Paul's  appeal  before 
him.  Tnis  is  not  improbable,  as  he  had  left  Judea  near  the 
close  of  navigation  (see  above,  on  27,  9),  and  no  doubt  soon 
after  his  appeal  (see  above,  on  26,  32.  27,  1),  and  any  vessel 
sailing  near  the  same  time  must  have  been  arrested  in  the  same 
way  and  could  scarcely  have  reached  Italy  before  him.  This 
may  serve  to  account  for  the  fact  here  alleged  by  the  Je\ys, 
without  supposing  that  their  banishment  by  Claudius  had  in- 
terrupted all  connnunication  with  Judea,  or  that  this  denial 
was  untrue  and  meant  to  avoid  participation  in  a  feud  with 
which  they  had  not  been  immediately  concerned,  and  in  which 
they  may  have  seen  the  powers  at  Rome  to  lean  in  tiivour  of 
the  prisoner.  This  last  hypothesis,  though  not  at  variance 
with  the  Jewish  character  in  that  or  any  hiter  age,  is  less  i)rob- 
able  in  reference  to  a  number  of  the  leading  men  than  it 
would  be  in  the  case  of  a  private  individual. 


488  ACTS   28,  22. 

22.  But  we  desire  to  hear  of  thee  what  thou  thiuk- 
est ;  for  as  concerning;  this  sect,  we  know  that  every 
where  it  is  spoken  against. 

Tills  is  their  answer  to  liis  second  point  or  closini^  intima- 
tion, that  the  cause  of  liis  imprisonment  was  not  his  al)jiirati(»n 
of  the  ohl  Jewisli  doctrine,  but  his  close  adherence  to  it.  We 
think  it  rif/Jit  (perhaps  with  the  suggestion  of  a  wish,  see  above, 
on  15,  38)  to  hear  frvjn  thee  what  thou  thinkest^  and  liow  thou 
feelcst,  for  tlie  Greek  verb  denotes  not  mere  opinion  but  affec- 
tion (compare  its  use  in  Matt.  IG,  23.  Rom.  8,  5.  1  Cor.  13,  11. 
Phil.  2,  5.  3,  19.  Col.  3,  2.)  This  is  therefore  a  respectful  ])ro- 
position  to  do  justice  to  Paul's  doctrinal  as  well  as  his  legal  or 
forensic  position,  by  allowing  him  to  state  his  own  views  with 
respect  to  the  great  doctrine  which  divided  between  him  and 
other  Jews,  and  on  which  his  j)retensions  to  be  still  an  ortho- 
dox and  iaithful  Israelite  of  course  depended.  T'o;*  (the  rea- 
son why  they  wish  or  think  it  right  to  hear  him)  as  to  (or  coii- 
cerninfj)  this  sect  (or  schismatical  party,  see  above,  on  5,  17. 
15,  5.  24,  5.  14.  20  5),  meaning  of  course  the  Xazarenes  or 
Christians,  to  whom  Paul  notoriously  belonged,  as  he  was  no 
doubt  understood  by  them  to  hint  in  the  conclusion  of  his  first 
speech  (see  above,  on  v.  20.)  We  know,  literally,  it  is  known 
to  us,  ]ierhaps  implying  that  they  knew  no  more,  as  if  they 
had  said,  '  all  we  know  about  it  is,  that  it  is  every  where  op- 
posed (or  contradicted)^  i.  e.  by  the  Jeu's,  with  whom  they 
-were  in  correspondence  or  communication.  This,  if  not  a  pru- 
dent or  contemptuous  pretence,  implies  a  singular  want  of  in- 
formation with  respect  to  a  religion  represented  by  a  large 
and  famous  church  in  Rome  itself,  whose  faith  had  long  been 
spoken  of  throughout  the  whole  world  (Rom.  1,  8.)  Tiiis  de- 
scrij)tion  of  the  Roman  church  by  Paul  himself,  some  years 
before  the  date  of  these  events,  precludes  the  exi)lanation 
which  might  otherwise  be  drawn  from  the  extent,  confusion, 
and  diversified  interests  of  the  imperial  city,  where  two  reli- 
gious bodies  might  mcU  co-exist  in  ignorance  of  one  another. 
Some  would  account  fur  the  phenomenon  in  question  by  sup- 
poshig  that  the  temporary  exile  of  the  Jews  from  Rome, 
already  mentioned,  had  prevented  their  knowing  many  things 
that  had  occurred  there  in  their  absence,  and  among  the  rest 
the  rise  and  i)rogress  of  the  Christian  Church.  But  the  edict 
of  Claudius  is  supposed  by  some  judicious  writers  not  to  have 
been  fully  executed,  or  at  least  to  have  been  soon  repealed  by 


ACTS  28,  22.  23.  489 

Claudius  himself,  and  it  certainly  would  seem  from  Rom.  IG, 
3,  that  Aquila  and  Priscilla  had  returned  before  the  date  of 
that  epistle  (see  above,  on  18,  2.)  On  the  whole,  the  natural 
impression,  made  perhaps  on  most  unbiassed  readers,  is  tliat 
the  Jewish  leaders  here  dissemble  or  disguise  their  knowledge 
of  the  Christian  sect,  either  from  a  supercilious  disposition  to 
disparage  its  importance  in  addressing  one  of  its  ringleaders 
(see  above,  on  24,  5),  or  from  prudential  motives  and  a  natu- 
ral unwillingness  to  be  involved  afresh  in  quarrels  which  per- 
haps had  caused  their  previous  misfortunes,  but  which  certain- 
ly seemed  likely  now  to  bring  them  into  conflict  not  only  with 
the  church  itself  but  with  the  government  which  at  this  mo- 
ment seemed  disposed  to  favour  it.  This  obvious  and  natural 
hypothesis  accounts  for  all  the  facts,  without  being  open  to 
the  same  objection  with  the  similar  assumption  in  relation  to 
the  statement  in  the  verse  preceding. 

23.  And  wlien  they  had  appointed  him  a  day, 
there  came  many  to  him  into  (his)  lodging ;  to  whom 
he  expounded  and  testified  the  kingdom  of  God,  per- 
suading them  concerning  Jesus,  both  out  of  the  Law  of 
Moses,  and  (out  of  J  the  prophets,  from  mornuig  till 
evening. 

Having  appomted  (or,  as  the  Greek  verb  originally  signi- 
fies, arranged,  agreed  upon)  a  day  loith  (or  to)  him,  after  how 
long  an  interval  is  not  said,  but  the  natural  implication  is  a 
short  one.  Many^  literally,  more,  which  may  be  understood 
indefinitely,  either  of  a  great  or  small  number  (see  above,  on 
2,  40.  13,  31.  21,  10.  24,  17.  25,  14.  27,  20),  but  is  commonly 
explained  here  strictly  as  a  comparative,  meaning  more  than 
had  attended  the  first  interview.  Besides  the  leading  men 
then  present,  there  were  others  now  assembled,  to  hear  Paul's 
account  of  the  new  religion.  Lodginy,  a  Greek  word  used  by 
the  older  classics  in  the  wide  sense  of  hospitable  entertainment 
(compare  the  cognate  verb  in  v.  7),  but  by  the  later  writers 
in  the  more  restricted  local  sense  expressed  in  the  translation. 
Here  (and  in  Philem.  22)  it  may  denote  a  i)rivate  house  where 
Paul  was  entertained  as  a  guest,  perha[)s  that  of  Aquila  and 
Priscilla  (see  above,  on  18,2,  and  compare  Kom.  10,3);  but 
most  interpreters  identify  it  with  the  liired  house  mentioned 
in  v.  30.     One  modern  writer  paradoxically  holds  that  Paul 

VOL.  II. — 21* 


490  ACTS   28,   23.  24. 

was  now  at  liberty,  liis  trial  and  acquittal  having  taken  place 
between  the  two  nieetincrs  witli  the  Jews  here  recorded.  But 
the  princij)al  ground  of  this  opinion,  a  j)rovision  of  the  Roman 
law  requiring  such  appeals  to  be  determined  within  five  days, 
has  been  shown  to  be  an  error,  that  j)rovision  Iiaving  refer- 
ence, not  to  the  trial  of  the  merits,  but  to  the  i)reliminary 
forms,  receiving  the  a])peal,  &c.  (That  Paul  was  still  a  pris- 
oner at  the  close  of  this  book,  see  below,  op  v.  30.)  The 
terms  used  in  describing  Paul's  address  are  very  similar  to 
those  employed  before  on  like  occasions.  Ej'poxDuled  and 
testijifd^  literally,  cdfponnded  testify'uuf^  not  as  two  distinct 
acts,  but  as  one,  partaking  of  both  qualities,  and  answering 
the  twofold  purpose  of  ex})laining  and  attesting  the  true  doc- 
trine. (For  the  usage  of  the  Greek  verbs,  see  above,  on  2,  40. 
8,  25.  11,  4.  18,  5.  26.  20,  21.  24.)  The  kinrjdora  of  God,  the 
reign  of  the  Messiah,  the  new  dispensation,  as  predicted  by 
the  Prophets  and  fulfilled  in  Christ.  (See  above,  on  1,  3.  8,  12. 
14,22.  19,8.  20,25.)  Persuading  them  too  (tc)  concerning 
Jesus,  i.  e.  not  merely  proving  him  to  be  the  Christ,  but  striv- 
ing to  enlist  them  in  his  active  service.  (See  above,  on  13,  43. 
18,4.  19,8.26.  26,28.)  The  verb  denotes,  not  the  actual 
result,  nor  yet  the  mere  endeavour,  but  the  whole  subjective 
process  as  performed  by  Paul,  without  respect  to  the  diversity 
of  its  effect.  J^oth  out  of  the  laic,  as  the  source  of  his  argu- 
ment, or  more  exactly, />or/i  the  law,  as  his  starting-point,  a?id 
the  jwophets,  or  remaining  scriptures,  as  expounding  and  con- 
firming Moses.  (See  above,  on  3,  18.  21.  24.  10,43.  13,27, 
24,  14.  26,  22.  27.)  From  morning,  more  exactly, /rom  early 
(in  the  morning)  until  evening,  i.  e.  all  day  long.  The  whole 
day  was  thus  occupied,  of  course  not  in  formal  or  continuous 
discourse,  but  ])artly  in  familiar  and  colloquial  discussion  (see 
above,  on  20,  7.) 

24.  And   some  believed   the   things  which  were 
spoken,  and  some  beheved  not. 

As  in  most  other  cases  where  the  auditors  were  Jews,  the 
effect  was  a  divided  or  diverse  one.  (See  above,  on  13,  43-45. 
14,  1.  2.  18,  4-6.  8.  12.  19,  8.  9.)  >S'ome  believed  (or  more  ex- 
actly, were  persuaded  or  convinced  by)  the  thiftgs  spoken,  that 
PauVs  doctrine  as  to  the  Messiahship  of  Jesus  was  correct,  and 
as  a  neces.<ary  consequence  that  he  and  not  his  enemies  had 
held  fast  to  the  old  religion.     (For  the  usage  of  the  passive, 


ACTS    28,  24.  25.  491 

see  above,  on  5,  36.  37.  40.  17,4.  21,14.  23,21.  26,26.  27, 
11.)  This  effect  was  probably  foreseen  by  Paul,  who  had  not 
been  led  by  accident  to  give  this  exposition  of  his  Messianic 
doctrine,  but  had  deliberately  seized  the  opportunity,  afforded 
by  the  Jews  themselves  (v.  22),  of  bearing  witness  to  the  truth 
before  his  kinsmen  according  to  the  flesh,  however  his  testi- 
mony might  be  treated. 

25.  And  when  they  agreed  not  among  themselves, 
they  departed,  after  that  Paul  had  spoken  one  word, 
Well  spake  the  Holy  Ghost  by  Esaias  the  prophet  unto 
oui'  fathers ' — ■ 

Being  discordant^  a  musical  expression  (literally,  unsym- 
pho7iious),  but  appUed  by  Plato,  as  it  is  here,  to  diversity  of 
feelmg  and  oi:)inion.  They  departed,  not  abruptly,  or  before 
Paul  had  accompUshed  his  design,  as  may  appear  to  be  the 
meaning  of  the  English  version,  but  they  were  dismissed  (or 
se?it  away)  by  Paul  himself.  (Compare  the  use  of  the  same 
verb  in  19,  41.)  Paid  saying  (as  they  went),  or  hamng  said 
(before  they  went),  not  as  the  reason  or  occasion  of  their  go- 
ing, which  they  would  have  done  if  he  had  added  nothing,  but 
as  a  solemn  close  of  the  whole  interview,  a  last  farewell  to 
them  and  to  the  doomed  race  whom  they  represented.  Here, 
as  well  as  in  the  preceding  verse,  it  is  implied  that  the  greater 
number  persevered  in  unbelief  and  the  rejection  of  the  true 
Messiah  (but  see  below,  on  v.  29.)  One  word,  saying,  dictum 
(see  above,  on  10,  37.  11,  16),  full  of  fearful  import,  selected, 
not  at  random,  but  as  an  appropriate  conclusion  to  Paul's  deal- 
ings with  his  unbelieving  brethren.  Well,  not  properly  or 
truly,  which  would  be  superfluous,  if  not  irreverent,  in  allusion 
to  words  uttered  by  the  Holy  Ghost,  but  exactly  or  appropri- 
ately, as  a  description  of  the  sons,  no  less  than  of  the  fathers, 
to  whom  and  of  whom  it  was  primarily  spoken.  The  form  of 
expression  is  derived  from  Christ  himself  (see  Matt.  15,  7. 
Mark  7,  6.)  Our  fathers  still  identifies  the  speaker  with  the 
hearers,  as  descendants  of  the  same  progenitors  (see  above,  on 
3,  13.  25.  5,  30.  13,  17.  15,  10.  22,  14.  26,  6.)  But  the  oldest 
manuscripts  and  latest  critics  read  your  fathers,  which  appears 
more  natural  in  this  connection,  just  as  Stephen,  after  using 
the  first  person  ten  times,  suddenly  adopts  the  second  in  his 
closing  invective  or  anathema  (7,2.11.12.15.19.38.39.44. 


492  ACTS   28,  25.  26. 

45.  51.  52.  For  the  idiomatic  use  of  on,  that^  in  a  direct  quo- 
tation, sec  above,  on  2,  13.  3,  22.  5,  23.  25.  6,  11.  11,  3.  13,  34. 
15,1.  16,  3G.  17,6.  18,13.  19,21.  23,20.  24,21.  25,8.16. 
26,  31.)  Tlie  passage  quoted  is  here  recognized,  not  only 
as  the  genuine  composition  of  Isaiah,  but  as  a  prophecy  in- 
spired by  the  Holy  Ghost.  (See  above,  on  1,  16.  4,  25.) 

26.  Saying,  Go  unto  this  people,  and  say,  Hearing 
ye  shall  hear,  and  shall  not  understand ;  and  seeing  ye 
shall  see,  and  not  perceive  — ■ 

The  passage  chosen  for  Paul's  final  utterance  to  the  Jews 
is  still  found  in  the  writings  of  Isaiah  (6,  9.  10),  where  it  con- 
stitutes a  part  of  the  renewed  (or,  as  some*  think,  the  original) 
commission  of  the  Prophet,  after  a  solemn  vision  of  Jehovah 
in  the  temple,  and  a  symbolical  assurance  of  his  own  forgive- 
ness, as  a  preparation  for  the  painful  duty  now  to  be  imposed 
upon  him.  This  consisted  in  preaching  to  the  people,  but 
with  an  assurance  that  it  would  have  no  effect,  as  to  the  mass, 
except  to  blind  and  harden  them.  Hearing  (or  loith  hearing) 
ye  shall  hear  and  not  (at  all)  understand  (the  Greek  negation 
being  very  strong),  and  seeing  ye  shall  see  and  not  (at  all) 
perceive  (or  looking  ye  shall  look^  and  not  see.)  Heari?ig  and 
seeing,  though  alike  in  English,  are  entirely  different  in  their 
Greek  form,  the  last  being  the  active  participle  of  the  verb  to 
see,  agreeing  with  the  plural  pronoun  (ye  seeing),  and  the  first 
a  noun  derived  from  the  verb  to  hear,  and  construed  as  the 
dative  of  means  or  manner.  The  distinction  in  both  phrases 
is  between  sensation  and  perception,  or  between  a  mere  im- 
pression on  the  organ  and  a  corresponding  intellectual  effect 
(see  above,  on  22,  9.)  The  combination  of  the  noun  and  par- 
ticiple with  the  cognate  verb  is  designed  to  represent  a  com- 
mon but  peculiar  Hebrew  idiom,  which  joins  an  infinitive  and 
finite  verbal  form,  for  the  sake  of  emphasis  in  general,  or  of 
some  particular  intensive  meaning.  Thus  in  this  case,  it  may 
either  simply  strengthen  the  expression  (ye  shall  hear  indeed, 
ye  shall  certainly  hear),  or  suggest  the  accessory  ideas  of 
clearness  (hear  distinctly),  or  abundance  (hear  sufiiciently),  or 
continuance  (hear  on),  or  repetition  (hear  again),  &c.  The 
idea  of  hearing  and  seeing  in  one  sense  Avithout  hearing  or 
seeing  in  another  may  have  been  proverbial  among  the  He- 
brews, as  we  know  it  to  have  been  among  the  Greeks,  from  a 
similar  expression  of  JEschylus,  and  still  more  clearly  from 


ACTS   28,  26.  27.  493 

another  of  Demosthenes,  who  expressly  cites  it  as  a  proverb, 
"  seeing  not  to  see,  and  hearing  not  to  hear." 

27.  For  the  lieart  of  tins  people  is  waxed  gross, 
and  their  ears  are  dull  of  hearing,  and  their  eyes  have 
they  closed;  lest  they  should  see  with  (their)  eyes,  and 
hear  Avith  (their)  ears,  and  understand  with  (their) 
heart,  and  should  be  converted,  and  I  should  heal 
them. 

This  part  of  the  original  prediction  has  the  form  of  an 
ironical  commission  or  command,  in  which  the  Prophet  is  re- 
quired to  stupefy  and  blind  the  people,  which  is  only  a  strong 
and  paradoxical  mode  of  commanding  him  to  do  his  duty  or 
perfoim  his  office,  with  an  accompanying  intimation  of  its  ac- 
tual etfect  upon  the  people  through  their  own  perversity  and 
unbelief.  (Compare  the  similar  command  of  Christ  in  Matt. 
23,  32.)  In  tliis  fearful  process  there  are  three  distinguishable 
agencies  expressly  or  implicitly  described,  the  ministerial  agen- 
cy of  the  Prophet,  the  judicial  agency  of  God,  and  the  suicidal 
agency  of  the  people  themselves.  The  original  passage  makes 
the  tirst  of  these  most  prominent  (Fatten  the  heart  of  this  peo- 
ple, dull  their  ears,  shut  their  eyes,  &c.)  The  quotation  in 
John  12,  40,  draws  attention  to  the  second  (He  hath  blinded 
their  eyes  and  hardened  their  heart.)  That  in  Matt.  13,  15, 
like  the  one  before  us,  dwells  upon  the  third  and  represents 
the  people  as  destroyed  by  their  own  insensibility  and  unbe- 
lief We  have  thus  a  striking  and  instructive  instance  of  the 
way  in  which  the  same  essential  truth  may  be  exhibited  in 
dilierent  parts  of  Scripture  under  several  distinct  aspects  or 
successive  phases.  Ileart  is  neither  the  affections  nor  the  in- 
tellect exclusively,  but  the  whole  mind  or  soul  as  comprehend- 
ing both.  (See  above,  on  2,  37.  4,32.  7,23.  8,21.  11,23.  14, 
17.15,9.  16,14.  21,13.)  Waxed  gross^  \\tQVix\\Y,  fatteiied^ 
made  fat,  i.  e.  gross  and  stupid.  Their  ears  are  dull  of  hear- 
ing^ literally,  with  {their)  ears  they  have  heard  heavily^  i.  e. 
obtusely,  dully,  indistinctly.  Closed,  in  Greek  a  strong  ex- 
pression, strictly  meaning  shut  down,  i.  e.  shut  last,  and  ai> 
plied  especially  to  sleep  and  death.  The  corresponding  word 
in  Hebrew  is  still  stronger,  meaning  smeared,  or  glued  fast, 
so  that  they  cannot  be  opened.  The  moral  effect  of  this  in. 
sensibility  is  stated  in  the  last  clause.     Be  converted,  literally, 


494  ACTS   28,  27.  28. 

turn^  i.  0.  to  God  by  tni"  repentance  (see  above,  on  3,  19.  9, 
35.  11,  21.  14,  15.  1*5,  lU.  20,  18.  20.)  As  in  the  previous  de- 
scription, tlieir  own  nireney  is  pioniinently  presented,  so  in  tliis, 
^vithout  excludint,^  that  of  (lod  in  either  ease.  Ileal  them,  for- 
give and  save  them,  sin  being  often  represented  in  the  Scri})- 
tures  as  a  spiritual  niahidy.  (Compare  Ps.  41,4.  Jer.  3,22. 
IIos.  14,  4.  1  Pet.  2.  24.)  The  terms  of  this  quotation,  not 
excepting  the  change  of  construction  in  tlie  verse  before  us, 
are  derived,  witli  little  variation,  from  the  Septuagint  version 
of  Isaiah. 

28.  Be  it  known  therefore  unto  you,  that  the  sal- 
vation of  God  is  sent  unto  the  Gentiles,  and  (that) 
they  will  hear  it. 

Therefore,  because  you  are  thus  hardened,  and  exhibit  just 
the  character  and  state  described  in  this  appalling  passage  as 
the  fruits  and  symptoms  of  judicial  blindness  and  abandon- 
ment  by  God.  JBe  it  knoitm  unto  yon,  the  same  emphatic 
formula  employed  by  Peter  at  Jerusalem  (2,  14.  4,  10),  and 
by  Paul  himself  at  Antioch  in  Pisidia  (13,  38),  to  introduce  a 
solemn  and  authoritative  declaration.  Salvation,  not  the 
Greek  word  commonly  so  rendered  (as  in  4,  12.  13,26.47. 
16,  17),  but  one  used  only  by  Luke  (Luke  2,  30.  3,6)  and 
Paul  (Eph.  6,  17.)  It  is  properly  an  adjective  meaning  salu- 
tary, saving  (as  in  Tit.  2,  11),  but  here,  and  in  the  passa^^es 
just  cited,  absolutely  used  without  a  substantive  to  signify 
God's  method  of  salvation,  the  remedial  system  made  known  in 
the  gospel.  Is  sent,  literally,  was  sent,  i.  e.  has  already  been 
sent.  The  past  tense  seems  to  be  employed,  and  not  the  fu- 
ture, because  what  he  here  refers  to  was  not  something  yet  to 
be  begun  in  consequence  of  what  had  just  occurred,  but  some- 
thing begun  long  before  and  still  in  opeiation,  of  which  this 
was  only  the  farewell  annunciation,  repeating  to  the  Jews  of 
Rome  what  Paul  had  previously  said  to  those  of  Antioch  (13, 
46)  and  Corinth  (18,  0),  and  no  doubt  in  other  cases  not  re- 
corded. In  the  present  case,  however,  it  is  made  particularly 
impressive  by  its  being  the  conclusion  of  Paul's  efforts  to  con- 
vert the  Jews,  and  the  commencement  of  those  undivided 
labours  for  the  Gentiles,  of  which  Rome  was  now  to  be  the 
seat  and  centre.  To  the  Gentiles,  literally,  the  natio7is,  i.  e. 
other  nations  (see  above,  on  4,25.27.  9,15.  10,45.  11,18. 
26,  17.  20.  23.)     They  shall  hear  it^  in  the  lower  sense,  i.  e. 


ACTS  28,  28-30.  495 

shall  have  the  opportunity  of  doing  so,  and  (many)  will  hear 
it^  in  the  higher  sense,  i.  e.  give  heed  to  it,  accept  it,  and  ob- 
tain salvation  by  it. 

29.  And  when  lie  had  said 'these  words,  the  Jews 
departed,  and  had  great  reasoning  among  themselves. 

This  verse  is  rejected  by  some  critics,  because  not  found 
in  several  of  the  oldest  manuscripts  and  versions,  but  retained 
by  others  on  account  of  the  agreement  as  to  form  among  the 
copies  which  do  give  it,  and  because  its  insertion  is  as  hard  to 
be  accounted  for  as  its  omission.  It  contains  a  natural  though 
not  a  necessary  close  of  this  transaction  with  the  Jews  at 
Rome,  again  recording  that  they  were  not  all  of  one  mind, 
but  divided  on  the  subject  of  Paulas  Messianic  teaching.  He 
having  said  (or  saying^  i.  e.  as  or  while  he  said)  these  icords 
(to  wit,  the  07ie  word  mentioned  in  v.  25,  but  more  especially 
his  last  words  in  v.  28),  the  Jews  departed^  not  the  passive 
verb  so  rendered  in  v.  25,  but  one  which  j^roperly  means  went 
away  (employed  above,  4,  15.  5,  26.  9,  17.  10,  7.)  And  had^ 
(literally,  having^  i.  e.  at  the  time,  or  as  they  went)  great  rea- 
soni}ig^  literally,  much  disinite^  the  same  word  that  is  used 
above,  15,  2.  7  (compare  the  cognate  verb  in  6,  9.  9,  29) 
among  themselves^  literally,  in  themselves^  which  might  be 
strictly  understood  of  an  internal  conflict,  as  a  like  phrase  is 
employed  above  in  10,  17.  12,  11,  but  for  the  preceding  noun, 
which  originally  means  joint  inquiry  or  investigation,  and 
therefore  necessarily  implies  a  plurality  of  persons.  (For  the 
use  of  in  to  mean  icith  or  among^  see  above,  on  2,  29.  4,  12. 
34.  5,12.  6,8.  7,44.  12,18.  13,26.  15,7.22.  17,34.  18,11. 
20,25.32.  21,19.34.  24,21.  25,5.6.  26,4.18.)  This  is  in 
one  sense  the  conclusion  of  Paul's  ministry,  i.  e.  so  far  as  it 
extended  both  to  Jews  and  Gentiles.  From  the  former  it  was 
now  to  be  withdrawn,  and  during  the  remainder  of  his  life 
exclusively  directed  to  the  latter,  not  so  much,  if  at  all,  by 
travelling  among  them,  as  by  setting  a  ministry  in  motion  at 
the  heart  of  the  empire  which  should  reach  to  its  extremities, 
and  giving  an  impulse  to  the  energies  of  others  that  should 
still  be  felt  when  he  had  left  the  tield  of  labour. 

30.  And  Paul  dwelt  two  whole  years  in  his  own 
hired  house,  and  received  all  that  came  in  unto  him — • 


490 


ACTS   28,  30.  31. 


Having  broiiglit  tlie  Aj)Ostle  of  the  Gentiles  to  tlie  heart 
and  centre  of  tlie  Gentile  world,  and  recorded  his  last  dealings 
with  the  Jews,  the  history  closes  with  the  interesting  fact,  that 
he  continued  to  exert  his  apostolical  influence,  from  this  great 
radiating  point,  without*  interruption  or  obstruction,  for  a 
whole  biennium  or  j)eriod  of  two  years  after  his  arrival.  Dwelt^ 
remained,  contuiued  (as  in  v.  10  above.)  Two  icJiole  years^ 
literally,  a  ichole  bienniimi.,  or  period  of  two  years,  the  same 
word  that  occurs  above  in  24,  27.  The  word  ichole  shows,  not 
only  that  the  two  years  were  elapsed  when  Luke  wrote,  but 
that  the  condition  here  described  continued  without  any  in- 
terruption for  that  length  of  time.  His  o%cn^  or  as  the  word 
may  mean,  a  separate  or  private  dwelling,  which  amounts, 
however,  to  the  same  thing.  (See  above,  on  1,  7.  19.  25.  2,  0. 
8.  3,12.  4,23.32.  13,30.  20,28.  21,0.  23,19.  24,23.  25,19.) 
Hired  house^  a  single  word  in  Greek,  used  in  the  Classics  and 
the  Septuagint  to  denote  the  act  of  hiring  or  the  hire  itself^ 
but  here  the  thing  hired  or  rented,  which  the  context  deter- 
mines to  have  been  a  place  of  residence,  and  therefore  an 
apartment,  if  not  an  entire  house.  Whether  this  hired  lodg- 
ing was  the  same  that  is  referred  to  in  v.  23,  or  one  to  which 
he  afterwards  removed,  is  a  question  happily  of  little  moment, 
as  the  narrative  does  not  afford  data  for  its  satisfactory  solu- 
tion. And  received  (as  visitors  or  guests)  all  the  (persons) 
coming  in  to  him  (as  such),  a  statement  which  implies  that  his 
intercourse  with  others  was  confined  to  his  own  dwelHng,  and 
as  a  necessary  consequence  that  during  these  two  years  he  was 
still  a  prisoner,  an  inference  corroborated  by  the  allusions  to 
his  bonds  in  the  epistles  written  at  this  time.  (Compare 
Philem.  1.  9.  10.  23.  Col.  4,  18.  Phil.  1,  13.  14.  10.) 

31.  Preaching  the  kingdom  of  God,  and  teaching 
those  things  which  concern  the  Lord  Jesus  Christ,  with 
all  confidence,  no  man  forbidding  him. 

These  were  not  visits  of  mere  courtesy  or  friendship,  but 
connected  with  the  great  work  even  of  his  prison-Ufe.  (Com- 
pare Phil.  1,  12-21.)  Preaching^  proclaiming  as  a  herald  (see 
above,  on  8,  5.  9,  20.  10,  42.  19,  13.  20,  25,  and  compare  the 
cognate  noun  in  1  Tim.  2,  7.  2  Tim.  1,  11.)  The  kingdom  of 
God^  see  above,  on  v.  23.  Teaching^  explaining,  as  well  as 
heralding,  announcing  (see  above,  on  15,  35.  18,  25.  20,  20) 
the  {things)  about  {of  or  concerning)  the  Lord  Jesus  Christy 


ACTS  28,  31.  497 

i.  e.  Jesus  as  a  sovereign,  and  as  the  Messiah  of  the  Scriptures, 
the  predicted  Prophet,  Priest,  and  King,  not  of  the  carnal  but 
the  spiritual  Israel.  (See  above,  on  2,  30.  36.  8,  12.  9,  22.  15, 
26.  17,3.  18,5.  19,4.  20,21.)  With  all  co?iJide?ice,  tho  \voYd 
translated  boldness  in  4,  13.  29.  31  (compare  the  kindred  verb 
iii9,  27.  29.  13,46.  14,3.  18,26.  19,8),  but  always  meaning 
Btrictly  freedom  and  plainness  of  speech,  as  opposed,  not  only 
to  a  timid  reserve,  but  to  a  partial  and  obscure  exhibition  of 
the  truth  (see  above,  on  2,  29.  26,  16.)  This  is  the  gift  for 
which  the  twelve  apostles  prayed  in  jDersecution  (see  above, 
on  4,  29.  31),  and  of  which  Paul  speaks  repeatedly  in  his  epis- 
tles, as  essential  to  the  full  proof  of  his  ministry.  (Compare 
Eph.  6,  19.  20.  Phil.  1,  20.  1  Thess.  2,  2.)  All,  i.  e.  all  that 
was  required  for  this  purpose  (see  above  on  4,  29,  and  com- 
pare the  use  of  the  same  epithet  in  5,  23.  13,  10.  17,  11.  20, 
19.  23,  1.  24,  3.)  The  mention  of  this  circimistance  as  some- 
thing singular,  or  contrary  to  w^hat  might  naturally  have  been 
looked  for,  serves  to  confirm  the  previous  conclusion  that 
throughout  these  two  years  he  was  still  a  prisoner  (see  above, 
on  V.  30) ;  and  the  same  thing  may  be  said  of  the  emphatic 
adverb  which  concludes  the  whole  book,  and  to  which  our  lan- 
guage affords  no  nearer  equivalent  than  unforhidden  (or  re- 
taining the  adverbial  form,  imforhiddenly),  the  essential  mean- 
ing being  that  of  the  English  phrase,  iOiY/io?^^  let  or  hindrance. 
This  emphatic  and  sonorous  close  shows  that  the  book  is  not 
unfinished,  as  so  many  have  imagined,  and  endeavoured  to  ac- 
count for  its  abrupt  conclusion  on  the  ground  that  Luke  was 
interrupted,  or  intended  to  compose  a  third  book  (see  above, 
on  1,  1),  or  that  the  original  conclusion  has  been  lost,  <fec. 
These  are  not  only  arbitrary  and  gratuitous  assumptions  in 
themselves,  but  are  invented  to  explain  a  fact  without  exist- 
ence. Because  no  account  is  given  of  what  afterwards  befell 
Paul,  of  his  condemnation  or  acquittal,  his  release  and  re-arrest, 
and  final  martyrdom,  it  does  not  follow  that  the  history  is  in- 
complete, but  only  that  these  interesting  facts  were  not  in- 
cluded in  the  writer's  plan.  The  book  is  not  a  personal  biog- 
raphy of  Paul,  who  is  not  even  named  until  the  close  of  the 
first  subdivision  (see  above,  on  7,  57),  but  a  history  of  the 
planting  and  extension  of  the  church  among  the  Jews  and 
Gentiles,  by  the  institution  of  great  radiating  centres  at  im- 
portant points  throughout  the  empu-e,  beginning  at  Jerusalem 
and  ending  at  Rome.  The  ministry  of  Paul,  as  the  Apostle 
of  the  Gentiles,  fills  a  large  part  of  the  book,  and  as  soon  as 


498  ACTS   28,  31. 


he  arrives  at  the  last  point  in  the  series  just  referred  to  and 
commences  operations  tliere,  the  subject  is  exliausted  and  the 
history  complete.  All  subsequent  occurrences,  however  inter- 
esting in  themselves,  or  useful  for  another  purpose,  belong 
rather  to  biograj)hy  than  history,  or  rather  to  the  later  aj)os- 
tolical  history  and  the  interpretation  of  the  Pastoral  Epistles, 
than  to  this  succinct  and  well-defined  account  of  the  great 
process,  by  which  Christianity  was  carried  from  its  cradle  at 
Jerusalem,  not  only  to  its  secondary  homes  in  Antioch,  Phi- 
lippi,  Corinth,  Ephesus,  and  other  cities  of  inferior  rank,  but 
also  to  its  throne  in  the  Eternal  City,  the  locality  selected  for 
its  highest  exaltation  and  its  most  profound  abasement.  To 
have  added  any  thing  beyond  this  point,  except  so  much  as 
might  suffice  to  show  that  Rome  did  really  become  a  radiating 
centre  before  Paul  died,  would  have  been  to  open  a  new 
history  and  not  to  close  an  old  one.  However  tantalizing, 
therefore,  the  reserve  of  the  historian  may  be  to  modern  curi- 
osity, it  gives  his  w^ork  a  unity  and  relative  completeness, 
which  could  only  have  been  marred  by  supplementary  addi- 
tions. He  does  not  even  stand  in  need  of  the  apology,  which 
some  have  made  for  him,  that  all  the  rest  was  well  known  to 
Theophilus,  and  therefore  needed  not  to  be  recorded ;  as  if 
the  book,  although  inscribed  to  one  man,  was  not  meant  from 
the  beginning  for  the  use  of  all  men.  It  ends  Avhere  it  does, 
for  no  such  personal  or  trivial  reason,  but  because  the  writer's 
purpose  is  accomplished  and  his  task  performed.  As  soon  as 
he  has  traced  the  course  of  Christ  and  Christianity  from  the 
Holy  City  to  the  Mistress  of  the  World,  he  has  already  shown 
the  virtual  fulfilment  of  the  promise  and  the  plan  with  which 
the  history  begins,  "  Ye  shall  be  my  witnesses,  both  in  Jeru- 
salem and  in  all  Judea  and  Samaria,  and  unto  the  uttermost 
part  of  the  eartli."  (See  above,  on  1,  8.) 


THE    END. 


u 


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